Tears AND blood, OR, A Discourse of the Persecution of Ministers, with Motives to Martyrdom and Cautions about it, Set forth in Two Sermons, both lately Preached at Saint Mary's in Oxford. By FRANCIS GREGORY, Master of Arts, and schoolmaster of Woodstock, in the County of OXFORD,  
OXFORD, Printed by A. and L. Lichfield, Printers to the University. 1660.   

To the Right worshipful my Honoured Friend the Lady ATKYNS, the truly virtuous Consort of the Reverend and Honourable, Sir EDWARD ATKYNS Baron of the Exchequer.  
Madam,  
THE Dedication of these Sermons to your ladyship, will be no wonder to him who is acquainted with your worth and my Obligations. To publish my Engagements to your Family, were but ingenious; to publish your ladyship's worth, so generally known already, were superfluous; I did ever account myself rather a Clown th●n a Courtier; more guilty of rudeness than compliment; yet, were it not to bring your Modesty to a blush, and my own respect to an undeserved suspicion of flattery, I might tell the world, and that in truth, that God hath made you, knowing, above most women; Religious, above most Ladies. That you spend those precious hours before the Pulpit, which other Ladies spend at the Theatre; that you employ that Time in reading sacred Writings, which others employ in reading vain Romances, is your ladyship's honour now, and will be your Glory for ever.  
Madam, The Subject of this discourse is Persecution; nay, the Persecution of those whom you ever have an heart to love, an hand to help, an house to harbour. Those Ministers of God, whom, I know, you would relieve, if persecuted to a Prison, be pleased to countenance, though persecuted but in a Paper; be pleased to own that in a discourse, which you would abhor in its Execution; that, which your eye would weep to behold, it may read, I hope, without a Tear. That Persecution, which I mention, I do also, in some measure, feel; what I have made good by reason, I am forced also to prove by my own Example. And had I felt it more, possibly I had expressed it better, however, I shall account any grievance to be my gain, that shall render me an object fit for the Continuance of your ladyship's Patronage, which is the humble request of  
Your ladyships most obliged Friend and Servant FRANCIS GREGORY.   

Christian Reader,  
IT is not the practice of wise Architects to build a large Porch for a little House; nor was it my purpose to presix so long a Preface before a short discourse. its design is, to give some account, not so much of what I Preached, as why I Print. When I first penned these Sermons at and for Woodstock, I little thought to preach them at Oxford; and when, to gratisy a friend, I had preached them to the university, I thought as little to publish them to the world. I was no otherwise resolved then to bury this poor Embryon, where it was first conceived and born. And yet notwithstanding, some Reverend and Learned Ministers, who had heard these Sermons from the Pulp it, did also desire, but then in vain, to see them from the press. It was not then my Ambition, but is now my Necessity to be a second time in Print; what I could not then induce myself to do at the request of some, I am now constrained to do through the injury of others. So that my design in this Edition is, not an aucupation of undeserved applause, but a just vindication of myself and truth. Nor should I have craved the assistance of the press, had it been possible for me, by any other means, to have made my innocence as public, as some have made my imaginary guilt. It is not Curiosity, but Prudence, to spread the Plaster as large as the wound.  
It is the close of these Sermons, which I hear, some Persons censure, as if I had reserved the Gall for the bottom, where indeed the Sugar should be. The beginning and middle of this Discourse, as far as I yet know, passed not only without dislike, but with approbation; but, it seems though there was the Pearl of Truth found in its Head and body, yet some men felt a sting, and therefore pretend to taste some poison in its tail.  
That I should plead for Episcopacy, Liturgies, and Ceremonies, is the matter of my Accusation▪ well, and what if I should wholly confess this Charge, and yet withal, deny the crime? possibly, in this matter, I might cry guilty, and yet not hold up my hand at the Bar, as a malefactor.  
But, as to these things, my present business is not to declare what I think, but what I said; what I think, another Tract may show, what I said, with a little addition, rather than the least substraction, this discourse shall testify. And truly, though some men censure me for saying so much, I fear others will blame me for saying no more. But however, I doubt not, but what was said in the close of this discourse is truth; so that as its van and main body is unassaulted, so, I do not fear, but I shall easily make good and bring off the Rear. But if not, what I cannot prove, I shall recant; where I shall not be so able as to give satisfaction, I shall be so ingenuous, as to make a Retractation.  
This I shall add, which indeed to sober minds is satisfaction enough; the Church Government, forms of Prayer and Ceremonies, mentioned in these Sermons, are pleaded for only upon this supposition, that they are agreeable to the word of God. If there be any such, who dares blame him, that shall press them? if there be none such, then, I answer, none were pleaded for; and if so, they, that censure this discourse, mistake its Crime: to press the use of nonentities, were not, as is pretended, superstition, but vanity, and upon that score, without any further trial at present, we shall dismiss the plaintiffs, not as if the Defendant did fear the Issue, but because they have nonsuited themselves by a mistake in their indictment.  
In the mean time, I wish, that men, even good men, do not mistake Passion for Reason, Anger for Zeal, one Ingredient for the Compound I must be pardoned, if I cannot look upon some mens' dissatisfactions to be convincing Arguments; as if to be disliked, were to be disproved; as if to be prejudiced, were to be confuted: As for Superstition, I do as far hate the thing, as understand its name, but, that Episcopacy is Antichristian; that Liturgies are anti-scriptural; that all Ceremonies are superstitious, I cannot grant, till I see it proved by better Arguments, then discontent and faction.   
ACTS 21. 13. Then Paul answered, what mean ye to weep, and to break my heart? for I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus. 
IN the Verses before my Text, we find S. Paul in his journey towards Jerusalem; by the way, he makes a stop at Caesarea; whilst he is there, God by a Prophet foretells him, what persecutions he was like to meet with at Jerusalem; upon this, the Saints of God endeavour to dissuade him from his intended journey; they beseech him with words; and, which is more rhetorical, they beseech him with tears; well, and what is the issue? why, what was Paul's answer, My Text acquaints us; Then Paul answered, what mean ye to weep, and to break my heart? &c.  
The Text containeth Two general Parts.  
1. A pathetical Question, what mean ye to weep, and to break my heart? It's true, I hear of Bonds and Imprisonment, but what then? these are not the things that move me; 'tis not my own future suffering, but your present sorrow, that grieves me; 'tis not the danger I hear of at Jerusalem, but the tears I see on you, that breaks my heart in pieces; be my own persecutions what they will be, I am as a man not much concerned, I am not at all troubled about them; tell me then, what mean ye to weep, and to break my heart?  
2. A Noble Testimony of our Apostle's Christian Courage, Magnanimity, and Resolution; I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus: Let the Jews deal with me as they please, let them throw me in prison; nay, let them put me even to death, if they will; yet here's my resolu●ion, come what will come, in the cause of Christ, I am ready to suffer all. Now in this Second Cenerall, we have Five Particulars very considerable;  
1. The Person, that is like to suffer, I; well, and what I is this? why, we may consider him upon a double account;  
1. Consider what this Person had been, and what is that? why, I that ere while was a persecutor, am now resolved to become a Martyr; I that but lately threw others in the Goal, am now ready, upon the same account, to lie there myself; I, that even now was consenting to the death of Stephen, am now consenting to my own; I am the man ready not to be bound only &c.  
2. Consider what this person was at present; and what is that? why, I that am now become a Saint; I that am n●w ordained a Preacher; nay more; I that am become an Apostle, what ever becomes of others, though others may be unwilling, though others may be afraid to suffer for Christ, and his Gospel, yet as for me now a Saint, now an Apostle, I am ready:  
Two Things we may note from hence:  
1. God can, and sometimes doth, change even persecutors into Preachers, eminent Sinners into eminent Saints. 'Twas our Apostle's case; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, saith Chrysostom, in him, God turned a Wolf into a Shepherd; he, that ere while was an instrument to devour Christ's flock, doth now become an Instrument to feed it.  
2. 'tis the concernment of Eminent Sinners, when once made Saints, to do and to suffer eminent things for God: The Church of Christ had no enemy like Saul whilst a persecutor; yea but the Church of Christ had no friend like Paul, when once an Apostle; that Church, which Saul once made such havoc of, even for that Church is Paul now ready to spend his blood; I am ready, But  
2. This Persons Preparation and willingness to suffer for Christ: I am ready; he doth not say I am content to suffer, I'll make what shift I can to suffer; he doth not say, 'tis an hard service, a severe duty to suffer; O no, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, I am Ready, I am Prepared, the Jews are not more forward to lay the cross upon me, than I am to bear it.  
3. The Measure, and Matter of what Paul was to suffer; and what was that? why, I am ready not to be bound only, but also to die; you'll say, that is Courage indeed; 'tis an act of courage for a man to lose his liberty for Christ, yea but to lose his life for Christ, that is more; to spend an Estate for God, is a service considerable; yea but for a man to spend his blood for God, that is higher still; now, here's the case, our Apostle was willing to wear a Chain for Christ, yea and he was willing to bear a cross; he was willing to become a Prisoner to a Goal, yea he was willing to become a Prisoner to a Grave; Fetters of Iron, or Fetters of Death, he is ready to put on both; so runs the Text, I am ready {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, not to be bound only, but also to die.  
4. The Place, where our Apostle was like to suffer, and where's that? why I am ready not to be bound only, but also to die at Jerusalem. A strange place for such a transaction! is there a Tragedy to be acted, and is Jerusalem the Stage? are the Ministers of God to be imprisoned, and must the Dungeon be at Jerusalem? are the servants of God to be Butchered, and is the Slaughter-house at Jerusalem? alas! 'twas enough that Christ died at Jerusalem, had it been but once, but must he die there again and again? 'twas enough that Christ died at Jerusalem in his own Person, but must he die there in his Ministers too? yea, Jerusalem that city of God; Jerusalem that place of God's more special presence; Jerusalem that place of God's more solemn worship, even this Jerusalem becomes the Golgotha of Saints; it becomes the place, where Paul must suffer: I read that the Israel of God were sometimes bondmen, but 'twas in Egypt; I read that the Israel of God were sometimes Captives, but 'twas in Babylon; yea but when the Prophets of God were to be Martyred, that was usually done at Jerusalem.  
5. The Cause for which our Apostle was like to suffer, and what is that? why, I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus, surely no cause like that; I have read of some, that have been willing to die to get themselves a name; yea but Paul is willing to die to get Christ a name; 'tis noble for a Subject to die for his Prince, but what is it for a Saint to die for his God? the consideration of this cause is of great concernment; 'tis that, which adds a further guilt to the sin of the Jews, 'tis that, which adds great Glory to the Sufferings of Paul; were it not for this name of the Lord Jesus, the sin of the Jews had not been so dreadful a persecution, nor had the sufferings of Paul been so glorious a martyrdom; O no, the weight of their sin, and the worth of his sufferings do both lie in this, I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus.  
1 Persecution, Imprisonment, Death itself, is that, which the 
4 Doctrines.  Ministers of God must sometimes look for. No sooner is Paul bound for Jerusalem, but here's the news, bonds and afflictions abide him there. I am ready not to be bound only, but also to die: the Text seems to imply, that as he was ready for bonds, so bonds were ready for him; as he was prepared for death, so death was preparing for him.  
2 The Persecution, the Imprisonment, the Death, and consequently the loss of the Ministers of God is a just ground of Tears; their sufferings are a sufficient ground for our sorrows, what mean ye to weep? Surely, their tears had some meaning in them; indeed, Paul would not have them weep for him, but yet weep they must; as to him, their Tears might have been spared; but as to themselves, their Tears did well become them; the loss of an Apostle, the loss of such an Apostle, the loss of a Paul, such a loss as this was, they could not brook without a tear.  
3 'tis the concernment of the Ministers of God to suffer Persecution, Imprisonment, nay Death itself, upon Christ's account, with willingness, courage, and resolution, I am ready, if the concernments of Christ be engaged, if the name of Christ once lie at stake, our Apostle resolves to venture all; bonds or death; liberty or life; a prison, or a grave, he sticks at neither.  
4 Gods faithful Ministers are sometimes persecuted, imprisoned, yea, put to death even by the Citizens of God's own Jerusalem: 'tis clear in the Text, I am ready not to be bound only, but also to die at Jerusalem, God's own pretended Saints and People, even the Inhabitants of Jerusalem, do sometimes persecute the faithful Ministers of that God, whom in the mean time they pretend to worship.  
Persecution, Imprisonment, Death itself is that which the Ministers of God must sometimes look for: Do you ask me how this appears? 
First doctrine.  I answer,  
1 'tis that which Christ himself hath foretold us. Behold, I have foretold you, yea, but of what? why, in the World ye shall have Tribulation, ye, what ye doth he mean? why, not only ye my Saints, 
Mar. 13▪ ●3. Joh. 16. ●.  not only ye my Servants, but ye my Apostles, ye my Ministers; who ever he be that 'scape persecution, be sure, it is not you; now, that which Christ foretells his Ministers, why should we not look for? if Christ foretells us of Glory, of a Reward, of an Inheritance; these things we are apt enough to look for; So here, Christ solemnly foretells us of Persecutions and Sufferings, if so, why should we not expect them?  
2 'tis that, which Christ hath cautioned, encouraged, and armed his Ministers against, beware of men, what need this caution, if there 
Mat. 10. 17. Mat. 10. 28.  were no danger? fear not them that kill the body, what need this encouragement from Christ, ●ere there no discouragements from men? Cordials are needless, where there is no fear of fainting, put on the whole armour of God: Surely, putting on arms supposeth an Enemy; laying in Provision supposeth a Siege: Take heed unto your 
Eph. 6. 11. Act. 20. 28.  selves, and to the flock; this Caution would be impertinent, were there no beasts of prey to devour; Encouragements are vain, where there is no fear; arms are no defence but a burden, where no wound is looked for; if Christ, who doth nothing in vain, hath cautioned, encouraged, and armed his Ministers against Persecution, we may strongly infer, 'tis that they have cause to look for.  
3 'tis that, which the most renowned Ministers of God have often met with in former Ages, I read of a Jeremy, a Prophet sanctified from the womb, and yet in a prison; I read of a Dariel, a Prophet of more than ordinary visions, and yet in the lion's den; I read of John Baptist, one of the greatest of the sons of men, and yet beheaded; I read of James, an Apostle of Christ, and yet slain with the Sword; now, if the Prophets of God, if the Apostles of Christ met with storms and tempests, what reason have we still to expect a calm? if the strong ship miscarry, what is like to become of the weaker Vessel? if Martyrs lay down in flames, can we expect to lie ur on beds of ease for ever? if they lost their lives for God, 'tis no wonder if we lose our good names for God; if they lost their blood for Christ, 'tis no wonder, if we lose our estates for Christ; that persecution, which in experience was theirs, in expectation should be ours.  
4. 'tis that which the Ministers of God are wont to prepare for. This lieth in the Text, I am ready, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, I am prepared; that expression implieth an habitual preparation in Paul to suffer; tell me now, why should Paul prepare himself to suffer, were not suffering a thing he looked for? if the soldier prepare his arms, 'tis a sign that he looks for a skirmish; if the Mariner prepare the strongest tackling, 'tis a sign that he looks for a storm; so here, if the Minister of God prepare for suffering, 'tis an argument, that Persecution is the thing they look for. Put you'll say, why so? Why should the Ministers of God be still looking for Persecution? I answer.  
1. There is a Devil in Hell, that hates them: Simon, Simon Satan hath desired you: indeed, the devil grasps at all, yea but the Magistrate, and the Minister, the statesman and the Churchman, the man of power, and the man of parts, these are the great prey the devil 
Lu. 8. 12.  aimeth at: I will smite the Shepherd, 'tis that, which God threatneth; 'tis that, which the devil designs; If the devil can but secure the Shepherds, he hath no way, like this, to gain, not some single Sheep, but whole flocks at once; if he can but make sure of the watchman, he well knows, that the Garrison is his. 'tis said, the devil 
Apoc. 2. 10  takes away the word out of their hearts; surely that devil, that takes away the word, would fain take away the preacher too; that devil, who steals away the seed out of men's hearts, would fain cut off the hand that soweth it there; if so, 'tis but reasonable that 
Mat. 12. 17. 1 Reg. 22. 8.  we should expect that persecution, which by God's permission, the policy of Hell stands engaged to contrive; which the power of Hell stands engaged to effect. The devil shall cast some of you into prison: God here permits the devil to prevail, and what then? why, Polycarpus, that Angel of the Church of Smyrna, must not escape. 
Joh. 15. 18.   
2. There are still Men on Earth, that hate them. Beware of Men: what Men? why men of Ahab's mind: There is yet one Micaiah, a 
Mat. 10. 16.  Prophet of the Lord, but I hate him: there's many a man, if not of Ahab's language, yet of Ahab's judgement still; Ahab himself is gone, but Ahab doth not want an heir; Nero is gone, Domitian is gone, Julian is dead, but alas! there's enough to succeed them still. If the world hate you: why, is there but an If for this? alas! 'tis an If not of doubt, but of Concession; that the man of the world should hate the man of God, is as easily granted as usually done; I send you as Sheep among Wolves: the wolf, hath not only a nature to hate the Sheep, but nimble feet to pursue; sharp teeth to devour: tell me then, can Sheep converse with Wolves, and yet be safe? can Lambs dwell among Lions, and be secure? here's our case, we dwell among Wolves and Lions, and shall not we expect so much as a bite? We walk among briers and thorns, and shall not we look for a scratch? we converse among Shimeys, and can we look for less than a reproach? if we do but consider where we are, the persecution of the Torgue, the persecution of the Hand, is that we have cause to look for.  
3. Persecution is that to which the very work of the Ministry doth expose us, such is the nature of our Commission, that it is hard for us to keep in with God, and yet not to break with men. Son of man I have made thee a Watchman: and what then? why, Caeduntur Vigiles, the Watchman is the first that is shine; God hath made us 
Ezek. 3. 17.  the builders of his Sanctuary, yea but building is a dangerous work, 'tis usual to break a leg, or an arm: woe is me my Mother; but why this woe? thou hast born me a man of Contention: the prophet's Commission 
Jer. 15. 10.  was to contend against men, Men thought it their concernment to contend against him; But you'll say, what is there in our Commission that thus betrays us to persecution? I answer, Four things.  
1 Our commission is to contend against s●n, cry aloud, spare not, 
Esa. 58. ●.  spare not the least sin, spare not the greatest person, lift up thy voice like a Trumpet, the sound of the Trumpet reacheth not only the common soldier, not only the inferior officer, but even the general of the Army; so here, the Ministers voice must reach not only the beggar upon the dunghill, but even the Prince upon the Throne, speak unto the Kings of Judah all that I command thee, yea, 
Jer. 1. 17.  but will the Kings of Judah bear with Jeremy? O no, they shall fight against thee: he that soundly reproves a Prince, provokes him too; to reprehend his sin is to incur his displeasure; the Apostle tells us, that men have Itching ears, and what then? why Itching ears will endure to be scratched a little, to be gently clawed; yea, but we 
2 Tim. 4. 3.  must not rub too hard, lest we gall them; men, that can be content to itch, will not endure to smart. I read, that Herod was pleased with some of John Baptists Sermons, yea, but when John tells him of this lust, that proves a dangerous point, his head must off for it; no readier way to persecution, then to contend against the sins of Princes; but must we forbear to tell the lion of his cruelty for fear of his paw? shall we not tell the Fox of his subtlety, for fear of his tail? shall we not dare to tell the soldier of his miscarriages for fear of his sword? shall we be afraid to tell great men their sins, even to their face, for fear of a frown? O no, we must resolve to peck these millstones, though when we have done, our own hands be ground to powder.  
2 Our Commission is to contend against the errors of the Times, contend earnestly for the Faith indeed, 'tis every man's duty, 
Jud. 3.  yea, but 'tis chiefly ours; 'tis our office, as to proclaim the commands, so to countenance the truths of God; surely, God is as jealous of his Truths as of his Commands; to pervert a Truth seems as great a sin as to break a Law; God loseth as much of his Glory by damnable opinions, as by desperate practices; and yet alas! how loath are men to let their errors go? 'tis as easy a Task to persuade a man to forsake a sin, as to renounce an error. errors are the brats of our brains, we deal with them as with our Children; though they be hard favoured, yet we like them, yet we keep them, because they are our own. Well, but must these brats be laid at the Pulpit-door? or is it safe to remove them? the Martyrs of England once found it otherwise; the great controversy than was this? is there a corporeal presence of Christ in the Sacrament, or no: affirm it and sin, deny it and die; 'twas more safe in that Age to break the commands, than to own the Truths of God; 'twas more safe to be vicious in life then orthodox in judgement; malefactors suffered less for guilt of sin, than Martyrs did for the defence of Truth; well, and what is the Genius of this Age? are there not some Truths amongst us, that are ready to strike out that man's teeth, that dares follow them too close at heels? It once passed for a Truth, that no man ought to act as a Minister without Imposition of hands in his ordination; surely, it's a truth still, but 'tis dangerous to plead it; it once passed for a Truth, that sacred oaths and Covenants, solemnly made with God and men, aught to be inviolable; surely, 'tis a truth still, but 'tis not safe to press it; well, but must we forbear? shall we not plead for the Truths of God, because they cross the interests of men? shall we not oppose the errors of our Age, because they are maintained by a scurvy Argument, that is drawn from a scabbard? indeed, 'tis a dangerous Topick, but yet venture we must; 'tis our concernment in God's quarrel to take up the Cudgels; and yet when we do it, 'tis like enough we ourselves may get the knock; if it be our work to pluck up briers, 'tis no wonder, if we scratch our hand; if it be our employment to weed out nettles, 'tis no wonder, if we sting our fingers.  
3 Our commission is to denounce the judgements of God, Son of man, prophesy and say, a Sword, a Sword; God puts such severe 
Ezek. 21. 8.  messages into the mouths of his Servants, as make their breath too strong for sinners to bear; men can delight to commit the sin, but they cannot endure so much as to hear of the punishment; indeed, 'tis sad that it should be so; to be angry at the threatenings of God is their folly, but withal, 'tis our danger too; Moses denounceth the judgements of God against Pharaoh; well, Pharaoh groves angry, see my face no more lest thou die; Micaiah threatneth Ahab with 
Exod. 10. 28.  an overthrow; well, Ahab grows angry, put this fellow in prison, no 
1 Reg. 22. 27.  Prophets for Ahab's turn but such as cry; go up go up, and prosper, such Prophets did Israel like, speak unto us smooth things, the judgements of God are too rough for sinners, they grate so hard, that men will not 
Esa. 30, 10.  endure them. But, ●●s, this is not our commission; as to sinners, God's Ministers must be sons of Thunder, and what doth that do? why, Thunder doth not please, but affright; it doth not tickle the ear, but strike it, feriunt summos fulmina montes, if we are sons of Thunder, we must make men, that are as Mountains, quake and tremble, though when we have done, 'tis like enough, those Mountains may crush us to pieces. Sure I am, here is our danger, when we denounce against sin the displeasure of God, we oft contract upon ourselves the displeasure of men.  
4 'tis our concernment, in Times of difference, to own that cause that is most just and righteous, indeed 'tis a policy in men to take that side which is most strong; but surely, 'tis the duty of Ministers to espouse that cause which is most holy; God's Ministers must not be as cunning Gamesters, who surely bet on that side, that seems most likely to win; we must not do as Gamesters; we must not prefer the Club before the Diamond, barely because, at present, 'tis turned up Trump. In that contest betwixt David and Absalon, I find, that Ahitophell that Politician, and statesman of Israel, took part with rebellious Absalon; yea, but as for the Priests of the Lord, as for the Levites, I read, that they all were with David; yea, 
2 Sam. 15 24. 1 Sam. 22. 17.  but is it always safe for the Priests of the Lord to side with David? surely no, Turn and slay the Priests of the Lord: That Saul, who had a sinful mercy for an accursed Agag, hath no mercy for the consecrated Priests of the Lord; that Saul, who could save Sheep and ox▪ for a Sacrifice, doth now refuse to spare the Sacrificers themselves; 'tis his command, slay the Priests of the Lord; well, and why so? what have the Lord's Priests done, that they must be slain? why their Crime was this, Their hand also is with David, David was the right heir of the Crown, a man designed by God himself to succeed in the Kingdom, and yet the Priests of the Lord must die, barely upon this account, Their hand also is with David, alas! 'twas a very little, they had done for David, they had given him bread to relieve him, a Sword to defend him; that Sword which David himself had won; the Priest gives David the Sword of Goliath, and for that must die himself by the Sword of Doeg. Sure it is, for the Priests of the Lord to side with David, to own that cause that is righteous and holy, 'tis ever just, but seldom safe; if so, the very discharge of our duty is that which renders us liable to persecution, our good names, our estates, our liberties, nay, sometimes our lives are in danger, except we'll basely betray God's cause, our own Trust, and our people's souls.  
1 By way of exhortation, and that both to Ministers, and People. First to you who are the People of God; is Persecution, Imprisonment, 
uses.  nay, death itself, that which the Ministers of God have cause sometimes to look for? why then,  
1 Be sure you pray for the faithful Ministers of God, if you ask me why? I answer. First, God's Ministers pray for you. Secondly, God's Ministers upon many accounts deserve your prayers; but the Argument in my Text is Thirdly this, God's Ministers need your prayers; alas! the Devil hates them, the men of the world hate them; they are in danger sometimes of bonds, sometimes of death; well, and what then? why Brethren, pray for us, 
2 Thes. 3. 1. 2  but why would Paul be prayed for? that we may be delivered from unreasonable men, Persons still in danger, are persons still in need to be prayed for; the former is our condition, the latter should be your practice.  
2 Be sure you bear with God's faithful Ministers in the discharge of their duties toward you. See how, in three particulars.  
1 Be sure, you bear with us when we justly reprove you for sin, to chide you for sin is not our delight, but our duty; to rebuke our hearers is not our pleasure, but our danger; reproofs for sin are your safety, but our hazard; when we contend against your sins, we contend against your ruin, yea, but we venture our own; when we would fain chide you into Heaven, possibly we may chide ourselves into a Goal, and will you not bear with us in this? is it reasonable, that we should lose your love, barely because we would save your lives? shall we lose your hearts, because we would save your souls? though it be hard to bear with an injury, yet methinks it should be easy to bear with kindness, and what kindness like to this? Let the righteous reprove me; and what if he do? why, it 
Ps. 1●1. 5.  shall be a kindness, when we reprove you for sin, we v●nture your displeasure to prevent your undoing; we hazard our own advantages to endeavour yours; and is this a thing, that cannot be borne with? if this be a wrong, why yet forgive us this wrong? if this be an injury, 'tis such an one, as doth not wound, but engage; if you are to bear with wrongs when real, methinks you may make some shift to bear with real kindness; and such is this, we endanger our selves to secure you.  
2 Be sure you bear with us when we reprove you for errors in judgement? Surely, errors in judgement are as damnable as errors in practice; Leprosy in the head, is more dangerous than in the hand; 'tis the Devils great design to corrupt the brains of men, when he cannot debauch their lives; the Scriptures mention not only the works of the Devil, but the Doctrines of Devils too; and doubtless, there is many a man embraceth the devil's doctrines, that seems to renounce his works: 'tis observable, that the first Fathers of Heresies were men of accurate lives; poison looks best in Plate, tastes best being wrapped up in Sugar; the Devil well knoweth, that damnable doctrines will not easily be embraced without a disguise of external holiness to commend them; now, here's our Employment, we venture ourselves to unmask the Devil, and undeceive you; 'tis not against your persons, but against your errors, that we contend, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, surely, 'tis such a contention, as you may bear with; fain would we pull off the scales from your eyes, and will you, upon that account, throw dust in ours? Will a man bite off that finger, that plucks the bone from his throat, which otherwise would stick and choke him? Am I become your Enemy because 
Gal. 4. 16.  I tell you the Truth? so say I, shall we be counted your enemies, because we would teach you Truth? 'tis God's command, buy the 
Prov. 23. 23.  Truth, and sell it not; 'tis your concernment to purchase the Truths of God at any rate, and will you be angry with us, who venture ourselves to redeem them for you? a man that diveth for Jewels, ventures drowning; so here, the Truths of God, those precious Jewels, may cost us dear, they may cost us our estates, our liberties, our lives but however let them not cost us your unkindness, your displeasure; O no, though we reprove your errors, yet bear with us still, the benefit is yours, there is little but danger ours.  
3 Be sure you bear with us, even when we denounce the judgements of God against you; indeed, the judgements of God must needs be sore ones; yea, but is it not better to hear them, then to feel them? if you cannot endure the Thunder-crack, ò how will you endure the thunderbolt? if the report of a Canon be terrible, how terrible is the bullet? so here, if you cannot bear so much as the denunciation of a judgement from the mouth of a man; o how will you bear the execution of judgements from the hand of a God? It's a fearful thing to fall into the hands of the living God. Alas! 
Heb. 10. 31.  God's little finger is heavier than our loins; its easier to bear a thousand threatenings from a poor Minister, then to bear one stroke from an angry God; well, but when we do denounce the judgements of God, pray, where's our gain? I'll tell you, we gain your displeasure, we gain your reproaches; when we declare God's anger, 'tis like enough we ourselves gain yours; 'twere as easy for us to preach nothing but mercy, nothing but peace, nothing but liberty, were it not to destroy our hearers; as to men, 'twere safer for us to let their sins alone, their errors alone, their judgements alone, were it not to undo you; 'twere better for us by preaching pleasing things to gain your love, to gain your affection, were not this to confound you for ever; if we denounce the judgements of God against you, 'tis because we are loath to see you damned; we do even venture ourselves among the sparks, because we are loath to see you burn for ever; you know, had not Ionas ventured to denounce the judgements of God in the streets of Niniveh, had not Niniveh thus been threatened, it had been ruined; So here, did not the Ministers venture your frowns, your scorns; did they not hazard their own estates, liberties, and lives in reproving of sin, in denouncing of judgements, poor souls would miscarry for ever. Tell me then, if we endanger ourselves upon your account, will you not bear it? we expect to suffer, and why so? why, next under God, we do it for you; what ever we do, what ever we suffer, next under Christ, 'tis done and suffered for you; were it not for your Interest, our own might be safe erough; if so, bear, o bear with the faithful Ministers of God; 'tis but reasonable, upon this account, they are men that expose themselves to persecution for you. But  
2 To you my brethren, who are the Ministers of God, is Persecution, Imprisonment, death itself, the thing you have cause to look for? why then,  
1 Be sure you bless our God, for his wonderful Power, and Providence in your preservation, we are persecuted, but not forsaken? cast down, but not destroyed, 'twas thus with Paul, and is it not so with 
2 Cor. 4. 9  us. We are still in the midst of danger, and yet we are safe, still in the midst of death, and yet alive; tell me, was it not a wonder to see a bush in the midst of flames and yet not burnt? was it not a wonder to see a Daniel in the midst of lions, and yet not devoured? for Shadrach, Meshach, and Abednego to be thrown in to a fiery Furnace, and yet to be untouched? for a thin bubble to be exposed to storms and tempests, and yet to be unbroken? you'll say, here is wonders indeed! Arguments of more than an ordinary power in God why, behold, the case is much like ours; we are as earthen Vessels, knocked and yet not broken; our estates are aimed at, and yet we enjoy them; our function is struck at, and yet it stands; the wild boar's twang strikes at the Vine, and yet 'tis upheld; the fox's tail strikes at the Grapes, and yet they flourish; though our Vine may bleed, yet 'tis not dead; and why so? why, great is the Power and Providence of God in our preservation, that in the midst of waters we are not drowned; if so, 'tis but reasonable that we should bless his Name.  
2 Be sure, you prepare for sufferings, 'tis true, as yet we escape, but who knows how long? the Clouds seem to gather about us, if a storm should arise 'twere good to be provided; 'tis no easy thing to suffer; common Endowments will not do it; 'tis not our every day's habit that will serve for a Winter journey. It's true, our usual Gifts may enable us to do for God, yea, but 'tis more than ordinary Grace, that enableth us to suffer for God; our Gifts may make us Preachers, yea, but 'tis Grace that makes us fit for Martyrs; Parts may enable a man to speak for Christ, yea, but Parts will not enable a man to die for Christ; nay more, a small measure of Grace will hardly do it; Peter promiseth to die for Christ, and yet when he comes to the pinch, he dares not own him, he dares deny him. 'Twas once a martyr's Infirmity to set his hand to that which his soul abhorred; poor man yet honest still! he loved the Truth, but did not like the flame. O surely, if we have cause to look for suffering, we have also cause to look for suffering Graces; but what are they? I answer.  
1 'tis our Concernment to provide ourselves with Faith in Christ: great sufferers had need be strong believers. Alas! what man would suffer present loss, that believes no future gain? what man would part with Earth, that is not sure of Heaven? who would lay down a temporal life, that believes not an eternal? dare a man die, except he believe that he shall not be damned? Surely without Faith 'tis hard to suffer, yea, and without faith 'tis vain to suffer, absque fide quid est Martyrium nisi poena? saith Bernard; to die without Faith is to offer up to God, not a Sheep, but a Swine, to suffer without Faith is to be murdered, not to be martyred, They were stoned, they were sawn asunder, but how so? why, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 'twas through Faith they suffered; if we want this Faith, we want our 
Heb. 11. 37.  Shield; we can neither keep off the blow, nor yet with comfort receive it, but now, when once a soul doth strongly believe, o then with what joy can it kiss the Rod, and embrace the Flame! ò saith the soul, I am now in bonds for Christ, but behold a glorious liberty comes anon; I am now in a Goal, but ere long I shall be upon a Throne; what doth a scaffold do but mount me nearer Heaven? I am now to die for Christ, but here is my cordial, I am ere long to live with Christ for ever. Surely, as ever we would suffer for Christ at all, as ever we would suffer for Christ with comfort, 'tis our Concernment to provide ourselves with strength of Faith.  
2 'tis our Concernment to get our hearts inflamed with the love of Christ, 'tis said, greater love than this hath no man, then that a 
Joh. 15. 13.  man lay down his life for his friend; indeed, 'tis an office of love for a man to speak for his friend; 'tis an Evidence of love for a man to relieve his friend, yea, but for a man to die for his friend, that's choice love indeed, behold how he loved him, said the Jews, when Christ did but weep for Lazarus, if love be required to pour out 
Joh. 11. 36.  Tears, o what love is required to pour out blood? I am ready not to be bound only, but also to die, well, and what made him so? why, the love of Christ constraineth us, if we love our estates, liberties, lives more than Christ, upon this account, we shall never lose them; 
2 Cor. 5. 14.  indeed, 'twere vain to pretend it, though I give my body to be burnt, 
1 Cor. 13. 3.  and have not Charity, it profiteth me nothing, 'tis vain for a man to offer himself a sacrifice to God, except there be this fire of love to burn it; if so, would you be able to suffer for Christ? O then be sure you love him.  
3 'tis our Concernment to beg hard of God for patience, ye have need of patience, but when; Surely, in times of suffering; there is no 
Heb. 10 36.  suffering well without it, ye have heard of the patience of Job, a man 
Jac. 5. 11.  of Jobs sufferings had need be a man of jobs patience too: Job was not only poor, but patient, even to a a Proverb, here is the patience 
Apoc. 13▪ 10.  of the Saints, Impatience under trials makes a man suffer, not like a Saint, but like beast, I was as a beast before thee; Among the Heathens 
Ps. 73. 22.  'twas judged an ill omen, if the poor beast did but struggle before the Altar, and shall our Sacrifice do so? 'tis the swine that roars under the knife, the Lamb dieth in silence, if when ye do well and suffer 
1 Pet. 2. 20.  for it, ye take it patiently, what then? why, this is acceptable to God, the promise is not made simply to our punishment, but to our patience: 'tis not so much what, as how we suffer for God. 'twas the Custom of Heathens to crown their Sacrifices with flowers: Surely, if we would crown our Sacrifice to God, 'tis patience that must be the Garland, in your patience possess your souls, would you possess your Souls for yourselves? do it in patience; would you let your 
Lu. 21. 19  Souls go for God? do it in patience still; an impatient sufferer is but a Sacrifice without an heart.  
4 'tis our Concernment to be men of Courage, Magnanimity, and Resolution, we say, fortius est pati, quàm agere; there is more Courage required to suffer, then to do, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the object of Courage is something that is formidable, and what is that? why, 'tis not duty, but danger; 'tis not doing, but suffering; duties would be easily done, did no danger attend them; were it safe to contend against sin, who would refuse it? were it safe to plead for 
Heb. 12. 1.  Truth, who would not do it? a poor spirit may speak for Go●, that costs but little; 'tis the noble spirit that suffers for God, sufferings is that which toucheth home, even to the quick. That of the Poet, ausus es esse bonus, was somewhat high; yea, but ausus esse miser, 
2 Cor. 4. 9  that is higher yet: he, that in evil times, dares be good, is a man of prowess: yea, but he that upon God's account, dares be miserable, that is the man indeed. 'tis storied that when Polycarpus was going to be martyred, there was a voice heard from Heaven, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, o Polycarpus, be courageous, play the man now if ever. Surely, as for our praying and preaching, simply considered a little Courage may serve our turn; yea, but if once we come to bleed for Christ, if once we come to die for God, here our valour is seen indeed. 'tis but a cheap service to declare the Truths of God with our mouths, our Gallantry lieth in this, namely, to seal those Truths with our dearest blood; 'tis but an easy duty to serve our God in a Pulpit, out valour lieth in this, to serve our God in a Prison: we can be content to use our Tongues for God, yea, but if occasion should be, can we be content to lose our heads for God? had not the Saints of old been men of Courage, that Cloud of Witnesses, which the Apostle mentions, had been but as Elijah's Cloud, a Cloud but as a man's hand at most, our Book of Martyrs had been but a manual. Surely, without suffering there is no thorough Martyr, without Courage there is no thorough suffering: if so, since our vessel may expect to be severely scoured, its Metal had need be right; since we have cause to look for sufferings, 'tis our Concernment that our Courage should be Christian.  
2 By way of Consolation; It's true, Persecution, Imprisonment, 
use 2.  nay, sometimes death itself, is that, which Gods faithful Ministers have cause to look for; why yet this Consideration is a ground as of Caution, so of Comfort too; indeed, these waters are bitter, but something there is to make them sweet; our Persecutions like Bees have their sting, yea, but like Bees they have their honey too; if once a Bee doth but lose its sting, it becomes a drone; some say, the Bee that hath no sting gathers no honey neither; so here, were there not a sting in our sufferings, there would be less of sweetness in them. Our Persecutions may be sharp as Thistles, yea, but from these Thistles we may gather Figs, our sufferings may be like Thorns, yea, but these Thorns do bring forth Grapes; shall I reach you but this one bunch for your Souls to feed on? Consider, if Persecution be that we have now cause to look for, 'tis a sure Argument, that the reward of our Ministry lieth elsewhere, doubtless there is a reward for the righteous, saith David; so here, doubtless there is a 
Ps. 58. 11.  reward for the righteous Ministers of God, but wherein lieth it? Surely, not in reproaches, not in Imprisonment, not in Persecution; O no, there is laid up for me a Crown, our cross is present, our Crown to come, the day of battle is not the day of Triumph, Hic operis locus, 
2 Tim. 4. 8.  ille mercedis. our workhouse is here, and our warehouse is yonder; the World is our Shop, our Counting House is Heaven; that little we have in the World, what is it? 'tis our viaticum, not our reward, 'tis not half our veils, much less our wages, when men shall persecute you, rejoice, but why such joy? joy in reproaches? 
Mar. 5. 11.  joy in persecutions? why so? the reason follows, great is your reward: God's persecuted Servants shall have an eminent reward, but where lieth it? why, great is your reward in Heaven; 'tis for sinners to receive their reward on Earth; 'tis for the glow-worm to shine upon a dunghill, the proper Orb for Stars to shine in is above; that is your case, you faithful Ministers of God, you are the stars in God's right hand; at present it may be, you are under a veil, under a cloud, under an eclipse, but here's your Comfort, your Glory is reserved for Heaven; that is the Orb: where you shall shine for ever.  
The Persecution, the Imprisonment, the Death, and consequently the 
Second Doctrine.  loss of God's faithful Ministers is just Matter of Tears: their sufferings are a sufficient ground for our sorrows: What mean ye to weep? Surely, their Tears were not for nothing; for the loss of a Paul they could not chose but weep; but you'll say, how appears it, that the loss of God's Ministers is such a loss as deserves our Tears? I answer,  
1 The Saints of God have been wont to weep for the loss of God's faithful Ministers; the children of Israel wept for Moses thirty days? It's true, Moses had not one Mourner at his funeral, 
Deut. 34. 8. 1 Sam. 25. 1.  yea, but Mose● hath Mourners enough for his death: Samuel died, what follows? all the Israelites were gathered together and lamented him, 'twas almost as impossible for Israel not to lament, as for Samuel not to die; devout men carried Stephen to his burial, and made great lamentation over him; Stephen died under a shower of stones, but Stephen 
Act. 8. 2.  was not buried without a shower of Tears; now, if the loss of Ministers be that which the Saints of God are wont to weep for, then surely 'tis a loss that is very considerable; 'tis not for men but children; 'tis not for Saints, but Sinners, to weep for toys and trifles; the Saints of God have better use of Tears then so; a Saint is loath to lose those Tears he sheds; put my Tears into thy bottle, saith David; 
Ps. 56. 8.  if our Tears are spent upon grounds unwarrantable, they fall besides God's bottle, they are lost for ever. But who would lose such precious Pearls? who would lose his sighs and groans? Surely, not the Saint, not the Child of God; Saints would not spend idle words, much less drop idle Tears; if once Christ's Vine doth bleed, we may be sure, 'tis cut and wounded; if the Church of Christ do weep for the loss of her Ministers, we may conclude, 'tis a loss considerable, a loss that deserveth our Tears indeed.  
2 The loss of God's faithful Ministers is that which the Saints of God are wont to pray against; Herod imprisoneth Peter, and what then? prayer was made by the Church without ceasing for him; Peter's in Chains, Saints are upon their knees; the Saints of God 
Act. 12. 5.  seem more concerned in Peter's Imprisonment, even than Peter himself; as for himself, as one sensible of his own innocence more than his danger, he lieth fast asleep in the Goal; but as for the Saints, as men sensible of their loss, they watch and pray; Brethren, pray for us, 
2 Thes. 3. 1. 2  that we may be delivered from unreasonable men? Surely, that deliverance, which the Saints of God stand engaged earnestly to pray for, is a deliverance of some Concernment; that loss, which the People of God do expressly pray against, is a loss of moment; and such is the loss of our faithful Ministers, a loss of the highest Consideration, a loss to be lamented with Tears, why else do the Saints of God so solemnly pray against it? Surely, that hardly deserveth a prayer, which is not worth a Tear.  
3. The loss of God's Ministers is that which God himself counts one of his sorest judgements: Though the Lord give you the bread of Adversity, and the water of Affliction, yet shall not thy Teachers be removed; 
Esa. 30. 20.  you'll say, the bread of Adversity is hard fare, the water of Affliction is drink that is sour and bitter; yea, but the removal of our Teachers is more sour, more bitter still; I will send a Famine in the Land; Surely, of all judgement's Famine is the sorest; but what Famine means he? not a Famine of bread, o no, that Famine 
Amos. 8. 11.  will not do; its true, a Famine of bread is a sore judgement, yea, but 'tis now too easy, 'tis too light a judgement to serve the turn; there is yet a Famine of another nature, and what is that? why, but a Famine of hearing the words of the Lord, yea, that's a Famine indeed; there is no sorer judgement that a Nation can lie under: I will remove thy Candlestick, 'tis one of the severest sentences that God ever pronounced against a People, and yet not a ground of Tears? do but leave a child in the dark, and 'tis ten to one but it falls a crying; should God leave our Nation in the dark, should we be worse than Children and not lament it? tell me, if judgements, nay the sorest judgements of God be no ground of Tears, what is? but you will say, why is this so great a judgement? why should the loss of our Ministers be a loss that deserves our Tears? I answer,  
1. The loss of God's faithful Ministers is, damnum purum, a pure loss, a loss without the least mixture of gain: 'tis not always 
Reasons.  thus in other losses; we say, what the Sea loseth in one place, it gets in another: 'tis so with men, a son loseth his Father, but he gains an inheritance by it; a man loseth his friend, but he gains a legacy by it: a Saint loseth his life for God, but he gains a kingdom by it: in other cases, there may be some gain or other that makes our losses easy; but alas! the loss in hand is a loss of another nature, 'tis a loss that is pure, and upon that account, a loss that is perfect; that Gold is the most perfect Gold, that hath the least mixture of any other metal; that water is the most perfect water, that hath the least mixture of other Elements; so here, that judgement is the most perfect judgement, that hath the least mixture of mercy; that loss is the most perfect loss, that hath no mixture of gain; and such is the loss, such is the judgement, when God removes his Ministers; other judgements may tend to save a Soul, but this judgement tends to damn a Soul; other losses may tend to our spiritual gain, but this loss tends to our utter ruin, and yet not a loss to be mourned for? an ingenious Child cannot but weep for the loss of his Father, even though he gain an estate by his death, and were not the loss of God's Ministers to be mourned for, since thaus a loss that brings no gain at all? indeed, should we lose our Ministers, we should gain errors and Atheism, profaneness and heathenism; we should gain, not the Gold, but the dross of Indians, their superstition and idolatry would be ours; but would this gain countervail our loss? 'twere sad gain believe it; if this be the gain by the loss of our Ministers, sure I am, 'tis a loss, you would find cause to mourn for.  
2 The loss of God's Ministers is, damnum irreparabile, a loss for which there is no amends to be made; In other losses possibly 'tis not so; a man loseth by one bargain, but possibly there's some amends made him in another; a man loseth his house by fire, yet possibly the Charity of Friends enableth him to build a better; losses of this nature may be borne with ease; if a Friend be only sick a little, we do not use to put on Mourning; 'tis like enough, our Friend may recover; but if once a dear Friend be dead, we then sit and take on, and why so▪ alas! there's no amends to be made for the loss of life. Now, ●uch is the loss of the Ministers of God; should we lose them, where is our amends? what amends can be made for the loss of the Gospel? what amends can be made for the loss of Ordinances? might you in the loss of these enjoy peace and plenty, 'twere but a poor amends; it were a poor amends to receive dross for Gold, pebbles for Pearls, counterfeits for Jewels; so here, to lose the Gospel and gain a kingdom, to lose our Ordinances and gain an Empire, would be but a sad exchange; we say Change is no robbery; but surely, such a Change would be the highest robbery imagin●●le; a man, that robs me of my estate, may possibly make up that loss again; but he that robs me of the Gospel, o what satisfaction can he make me! that man, who would recompense a soul for the loss of the gospel, I'll tell you, what he must needs do; he must find out for that Soul another Christ, another Jesus, another God, another way to Heaven; but so long as this is impossible, so long a satisfaction for this loss is impossible too; if so, if you'll mourn for any loss in the world, mourn for that loss, for which there's no amends to be made.  
3. The loss of God's faithful Ministers is damnum ingens, a great loss; consider it in itself, and in its consequences, and there is no loss like it: when losses are but small ones, we make but an hard shift to bear them; the loss of an estate, the loss of a good name, the loss of a Place, such losses as these are, we can hardly down with; but surely, if Trivial losses be a man's burden, Considerable losses would prove his ruin; if the smallest Mote do trouble the Eye, a Beam would put it out; if a loss, but as a molehill make a man's shoulder ache, a loss, like a mountain, would make that shoulder break; now, such is the loss in hand; a loss, not of Pence, but Pounds; not of Mites, but Talents; other losses are the loss of the Purse, this is the loss of the Gold; other losses are but the loss of the Ring●, this is the loss of the Finger; now, will you weep for other losses, and not for this? should this judgement once come upon us, we should have cause to weep, as Christ once wept in the Garden; he wept not only with his Eye, but with every Member; all the pores in his body became as so many Eyes, and so he wept all over. But you will say, why is this so great a loss? what makes it so? I answer.  
4. 'tis a great loss, because it is, damnum spirituale, a spiritual loss: Surely, of all losses in the world, spiritual losses are the sorest; outward losses at most do but crack the Cabinet, they are spiritual losses that spoil the jewel; outward losses are as storms, that only rattle upon the tiles and slates of the house, they are spiritual losses, that wet to the skin; temporal judgements at most do but destroy the outward man, they are spiritual judgements that undo the soul: Indeed, as to a carnal man, this Argument is spent in vain, 'tis an Arrow, that is lost, it only peirceth the air, but enters not the Mark; men, that care little for a soul, care less for an Ordinance; that man cannot value the gospel, that valueth not Christ, that is in it; men in the dark care little for the lantern, when as they care not at all for the Candle; but tell me, are your souls enlightened? do you know what spiritual judgements mean? do you know what the want of spiritual mercies mean? if so you will easily grant, that the loss of your Ministers, your Ordinances, your Sacraments, is a loss, that deserves even tears of blood; were your Head a Fountain of water, this one Consideration would turn the Cock, and let it run; but you'll say, why is this a spiritual judgement? I answer  
1. The loss of our Ministers would be the loss of our spiritual Shepherds; it is true, Christ Jesus, who is the great Shepherd of the flock, is still in Heaven; yea but our Ministers are the deputies of Christ here below; Take heed to the flock, over which the Holy Ghost hath made you Overseers. If these Overseers miscarry, the flock is in danger; if there want a Shepherd to guide the flock, the silly Sheep will wander; if there want a Shepherd to feed the flock, the poor Lambs are like to starve; if there want a Shepherd to defend the flock, 'tis to be feared, the dogs and Wolves will tear the Sheep in pieces; now, shall these Shepherds miscarry, and yet the Sheep not blea●?  
2. The loss of our Ministers would be the loss of our Spiritual Watchmen: Son of man I have made thee a Watchman: The loss of a Watchman is a loss considerable; if the Watchman be slain, 'tis ten to 
Ezek. 3. 17.  one, but the City is taken; so here, if the Ministers of God, our spiritual Watchmen, should be removed, what danger would the Church of God be in? the loss of their Watchman may cost thousands of men their blood; sure I am, the loss of our Watchmen, should not cost us less, than tears. The Prophets of God are styled by the name of Seers; our Ministers are the eyes of the Church of England, and doubtless, if our Church should lose these eyes of hers, we had reason enough to weep our own away.  
3. The loss of our Ministers would be the loss of our spiritual Husbandmen: Paul hath Planted, Apollo hath Watered: If we lose our Paul's, If we lose our Apollo's, who then shall plant and water? Behold 
1 Cor. 3. 17.  a sour went out to sow, and who is he? why, 'tis the Minister of the Gospel; God puts his seed into our hand; we are to drive God Plough, we are to scatter God's seed; nor is the seed one jot the worse, because it is our poor dirty hand that soweth it. It's true, the Ploughman is a poor inconsiderable person, but yet he is one, that is necessary, we could not be without him: So here, God's Ministers may be men of no great quality in the world, and yet believe it, they are men, that would be dearly missed; tell me, should our Seedsmen fail, would there not be a Famine? Sure I am, should Ministers fail, poor Souls must starve; if so, Starve without a Tear, who can?  
4. The loss of our Ministers would be the loss of all ordinary means of our salvation: He, that believes not shall be damned: well, but how come men to believe? why, Faith comes by hearing; by hearing of what? why, hearing comes by the word of God: no preaching, no hearing; no hearing, no faith, no faith, no salvation. Tell me now, what do you think of the loss of Heaven? what do you think of the loss of Glory? what do you think of the loss of Eternity? Is the loss of your souls a loss considerable? Is the loss of Saints and Angels a loss considerable? If you cannot bear these losses themselves, methinks, you should not bear with that which doth procure them? If you cannot bear the loss of a Soul, a Christ, a Jesus, without endless pangs and torments for ever, me thinks, you should not lose your Ministers without some Sobs, some groans, some Sighs, and Tears; Sure I am, if any loss in the world, 'tis this loss, that deserveth them all.  
1. By way of Information.  
Is the loss of the Ministers of God a loss that calls for tears? 
use 1. For Information.  then surely, this doctrine informs us,  
1. That the Ministers of God are not men so inconsiderable and useless, as some would make them: We are made as the filth of the world: We are made so, we are counted so, yea but still we are not 
1 Cor. 4. 13.  so indeed. The Heathens had an higher esteem for their idol Priests {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith Plato, there was still a respect and reverence showed the Priests; and that, not in this or that particular Nation, but, in Gentibus omnibus in honore sunt Sacerdotes saith Figurirus, there's no Nation under Heaven, where their Priests are not in honour; he tells us, that the dishonouring of the Priests was Vitium Judaeis peculiare, a Sin peculiar to the Jews; 'tis that sin, which the Saints of God discountenance; their practice proves it; had Paul been a person inconsiderable indeed, the Question in the Text upon all accounts had been but reasonable, What mean ye to weep? alas! who weeps for a toy? who boweth down the head for the loss of a bulrush? who sits and takeses-on for a trifle? the loss of an ordinary blessing, were but an ordinary loss; men do not put on black for the loss of an ordinary Neighbour; if the Heaven put on mourning, 'tis not a Star, but the Sun, that is Eclipsed or clouded; so here, if the Saints of God weep and mourn, if the Spouse of Christ sigh and groan for the loss of her Ministers, it argueth, that the Ministers are persons considerable; Saints would not cast these pearls upon Swine; O no, the Saints tears argue the Ministers worth; were not our Ministers men of parts, men of Use, men of necessity, why then, Lachrymae simulare docentur: There would be a kind of Hypocrisy even in the tears of Saints.  
2 That those who undermine the Ministers of God, are men of a strange kind of spirit. It argueth a strange temper for a man to endeavour that, which when effected, would prove but a ground of Tears. Surely, 'tis not a Citizen but an Enemy, that longs to see the Watchman slain; It is not the Sheep, but the wolf, that rejoiceth to see the shepherd removed; So here, it cannot well be a Saint, but a sinner, that plots and contrives the Ministers ruin; The loss of God's faithful Ministers is that which the Saints of God complain of; and how then can Saints effect it? The loss of God's Ministers is that which Saints do weep for, and how then can Saints contrive it. That, which is the matter of one Saints Tears, can it be the matter of another Saints endeavours? the Church of Christ laments the loss of her Ministers, and can the Sons of the Church desire it? 'Tis an unnatural Child, that rejoiceth in that, which its Mother mourns for; To see the Child laugh, and the Mother weep; To see the Child dance with the foot, and the Mother wring the hand, what a sight were this? Surely, it is as strange a sight this day, to see men contriving the ruin of the Ministers of God; those Ministers, for whom Saints would weep, and the Church would bleed; Surely, 'tis a shrewd argument, that such men are no Saints, they are of another spirit.  
3 That men, who act against the Ministers of God, are very irrational in what they undertake. The loss of God's Ministers is a loss of losses; for a man to bring this loss upon himself, 'tis hardly rational: Brethren, pray for us that we may be delivered from unreasonable men; The Text implieth, that men who oppose the Ministers 
2 Thes. 3. 2.  of God, are unreasonable men, they act like bruits; tell me, is it rational for a man to act against his own salvation? That a man should contrive a way for himself to become a loser of Heaven, a loser of glory, a loser of God; that a man should sit down and plot how he himself may be surely damned, what reason can be given for this? here's the case, whosoever contrives the Ministers ruin, doth also contrive his own damnation; and if so, you will easily grant, that such persons are so far from acting like Saints, that they do not act like men.  
4. That men, who act against the Ministers of God, are small Friends to God's Church and People: Surely, that man is hardly my Friend, that procures me my greatest loss; men's pretences may be fair, and yet their actions cruel; Judas may pretend but a kiss, and yet betray his Master; Men may bleat like sheep, and yet bite like wolves; Men may look like Lambs, and yet act as lions; That of our Saviour is sad; whosoever kills you, will think that he doth God service; a sad mistake believe it, for a man to destroy God's Ministers, 
Joh. 16. 2.  is that to do him service? tell me, doth that man do me a service that speaks me fair, but robs me? is that man my friend that pretends a kindness; but cuts my throat? now, he that undermines the Ministers of God, shall, I say, he is one that robs you? shall I say, he is one that cuts your throat? I'll tell you, did such a man but rob you, it were a courtesy; did such a man but cut your throat, it were a kindness: to lose your estates, were an easier loss then to lose the Gospel; to lose your lives were an easier loss, then to lose your souls; tell me, do you count the Gospel a Pearl of price? if so, what then is he that would take this Pearl away? do you prize your souls as things of value? if so, what then is he that doth what he can to damn them? Sure I am, what enemies soever you have in the world, you have no enemy like him who endeavours your Ministers ruin, and thereby your own.  
2. By way of Exhortation.  
Is the loss of God's faithful Ministers matter of mourning? Is it a just ground of sighs and tears? why then.  
1. Be advised, how you act against the Ministers of God; a wise man is loath to run himself in the briers; the Lord knoweth, we are in far enough already; tell me, doth this poor Nation of ours, this day, want matter of Mourning? need we act like him that should put out his own right eye, that his left might have something to weep for? one would think we have enough to weep for already; sins enough, calamities enough, we need no further losses; Surely, England may vent her Sables some other way; England may sell of her mourning blacks without the funeral of the Gospel; but should our church's Funeral be to day, I fear, our Nations would be to morrow; 'tis a miracle of mercy, that a Nation, which hath lain gasping so long, hath not yet breathed its last; 'tis a miracle of mercy, that a Nation, which hath been so long a dying; should not yet be dead; that a divided Nation should be a Nation still! you will say, the hand of England must needs be red through the blood it hath spilled; yea, but the face of England, the body of England may well look pale through the blood it hath lost, and yet, Behold, there is blood in our veins, our vital spirits are still alive; but now, when our jealousies, our schisms, our divisions have cracked our Vessel already, the loss of our Ministers would be such a stroke, as would break it all to shatters; shall I speak to this in four particulars.  
1. The loss of the Gospel would prove an undoing loss to the Nation in general; do you ask me why? I answer,  
1. The loss of the gospel is the loss of that which is the only token of love, which we have from God; Outward mercies are not God's love-tokens; were Gold a token of love, who more the darlings of God, then poor Indians? were success and dominion a token of love, who so beloved of God as the Turks this day? outward mercies are but the common gifts of God's hand; his Ordinances are the kisses of his mouth; Such kisses, as God never bestoweth, but where he hath a spouse, and were it not sad to be without them?  
2 The loss of the Gospel is the loss of God's special presence; under 
Ps. 80. 1. 1 Sam. 4. 7.  the Law God dwelled between the Cherubims, God is come into the Camp; 'twas the Ark that came, but the Ark was, Praesentiae divinae Testimonium, a Testimony, that God himself was there; under the Gospel, Christ is said to walk in the midst of the golden Candlestick, his Ordinances are the Galleries where he walks; his Church 
Apoc. 1. 13.  is the garden, where he delights to be, I am the light of the World, but alas! lose your Candlesticks, and lose your light; and what a 
Joh. 8. 12.  loss would this be? the loss of the Sun would ruin the world; the loss of the Gospel would ruin a Nation. 'tis said when the Sun begins to dart its rays upon them, that half the year lie in the dark, they meet it with an acclamation of joy, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, behold the Sun! behold the Sun! Surely, if the presence of the Sun be of such concernment, what then is the presence of Jesus Christ? what then is't he presence of God amongst us? the Heathens were wont to chain their Gods within their City gates; if the loss of an Idol were judged considerable, what then is the loss of a God indeed?  
3. The loss of the Gospel is the loss of our strength and safety: 'tis said of Jehosaphat, the Lord established his Kingdom; why so? 
3 Chron. 17. 5.  why, Jehosaphat had restored the pure worship of God; our establishment doth not lie in the laws of men, but in the institutions of God; our safety doth not lie in an Army, but in a Church, my Father, my Father, the Chariots of Israel, and the Horsemen thereof; 
2 Reg. 2. 12.  The defence of Israel was not Ahab the King, but Elijah the Prophet; our strength doth not lie in an Ordinance of Parliament; but in an Ordinance of Christ; lose the Gospel, and lose our royal fort; and if once we lose our strength, where is our Nation? Samson loseth his hair, and dyeth for it; let but England lose her Gospel, and the next news is this; England is dead, England is ruined.  
4. The loss of the Gospel is the loss of our glory; Glorious things are spoken of thee, thou City of God; Jerusalem was once a glorious 
Ps. 87. 3.  City; well, but what made her so? Surely, not her Treasures, not her Towers, not her Bulwarks, not her Princes; o no, 'twas the Temple at Jerusalem, 'twas the worship of God that was there, to them pertained the glory; and why to them? the reason follows, to them 
Rom. 9 4.  pertained the Covenants and the service of God; when once Jerusalem lost her Religion, she lost her glory too, from the Daughter of Zion all her glory is departed; Why so? what is the matter with Zion? 
Lam. 1. 6. Lam. 2. 6.  the Lord hath caused the solemn Feasts and Sabbaths to be forgotten in Zion: If Zion lose her Sabbaths, if Zion lose her worship, Zion must lose her glory too; here is our case, if England lose her Gospel, if England lose her Ordinances, o then Ichabod, Ichabod, where is our glory? should it come to this we might say with them, fuimus Troes, fuit Ilium, & ingens Gloria Teucorum, England was a glorious Nation, England was a glorious Church, but alas! our glory is gone, we have lost our Crown.  
5. The loss of the Gospel would likely prove the loss of our laws; if the Church fall, the State will hardly stand; Magistracy and Ministry are twins that usually stand or fall together; thou leadest thy People by the hand of Moses and Aaron; 'tis observable, 
Ps. 77. 20.  that in Scripture Moses and Aaron have but one hand between them; do but cut off that hand, and by one stroke you lame them both. Moses was the Magistrate of Israel, Aaron the Priest: and surely, 'twere a pertinent note to consider, that after Aaron was dead, Moses lived but a while, they both died the same year; Surely, where Ministry dieth, Magistry will not long survive; The Lord hath despised the King and the Priest, the Priest lost his mitre, the King lost his Crown; They shall abide without a King, and without a Sacrifice, 
Lam. 2. 6. Hos. 3. 4.  the King and the Sacrifice, the Magistrate and the Minister go together. Now, here's our case, should our Ministry fall, we have cause to fear, that our Magistracy would down too; men, that will not spare the Temple of Zion, will hardly spare the Walls of Jerusalem; Men, that now pretend they can teach themselves without a Minister, may pretend ere long, that they can rule themselves without a Magistrate; 'tis that which some men whisper already, they own no teacher but the spirit; they own no King but Jesus: alas! what would the Issue of these things be but confusion and ruin? lose your Ministry, and undo your Nation; it must lose its strength, it must lose its glory, it must lose its God, it must lose its self; if so, why should you act against the Ministers of God? why should you burn that nest wherein you were hatched? why should you be as the horse that muds the stream, where he drinks himself? O spare that womb, that bare you; spare those breasts that give you suck, why should you ruin the Land of your Nativity?  
2 The loss of the Gospel would be a sad deplorable loss to the Saints of God, do you ask me, why? I answer,  
1. The loss of the Gospel to you that are Saints, would be the loss of your Fathers? Surely, the loss of a tender Father is a loss considerable; Elisha laments it: my Father, my father, who was that Father of his? 'twas Elijah, 'twas the Prophet; your Ministers 
2 Reg. 2. 12.  are your Fathers in Christ; I have begotten you through the Gospel, saith Paul; now, can you lose your Fathers, and yet not 
1 Cor. 14. 5.  drop a Tear? can you see your Fathers ruined, and yet that eye which seeth it be dry? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, O man do not kill my Father Croesus, said a Child that never spoke before; do you not read how solemnly Joseph mourned for his Father? and were there no cause why we should mourn for ours? Joseph mourned for his Father from Egypt to Canaan; but should we lose these Fathers of ours, we should mourn from Canaan to Egypt, should our spiritual Fathers die, this Canaan of ours would quickly become an Egypt. But,  
2 The loss of the Gospel to you, that are Saints, would be the loss of your food: It's true, you are born again, but can you live without any food? can the Child, that is newly dropped from the womb, subsist without its milk? will the hungry babe be content without the breast? O no, do but deny your Child the breast, and it crieth and roars; now the promises of the old and new Testament are the Churches two breasts, and shall our Mother lose these breasts, and her babes not cry? 'tis not milk in the dish, 'tis not milk in the spoon, that always stills the Child; O no, 'tis the Dug, and that alone; so here, 'tis not the outward mercies of God, 'tis not the common blessings of Providence; O no, 'tis milk in the breast, the promises in the gospel, that content a soul: Now should this Gospel be lost, should our breasts be dry, when then? Essurire & non comedere saith Rupertus, for a man to be hungry, and yet have nothing to eat: Sitire & non bibere, for a man to be a thirst, and yet have nothing to drink, surely, this were sad; here's our case, should we lose our Church, we lose our Mother; should we lose our Ministers, we lose our Nurses; should we lose our gospel, we lose our breasts; and what judgement so sore as this? hunger and no bread? thirst and no drink? alas! who can bear it?  
3. The loss of the Gospel to you, that are Saints, would be a loss of your comfort: Thy word is my comfort, saith David; 
Ps. 119. 50.  but if this word were lost, what then were yours? indeed, God is the Fountain of Consolation, but his Ordinances are the streams where you must drink; God himself is the spring, but the Ordinances the Conduit pipe; now if this pipe be broken, whence can you draw? if these streams be cut off; where will you drink? it's true, your Cordials are of Christ's preparing, yea but to administer these Cordials, is a work, that's ours; your physician is Christ, his Apothecaries are we; when a soul is wounded for sin, what then? O now, For an Interpreter, saith Job; your plaster is the blood of Christ; yea 
Job. 33. 23.  but under the Spirit, your Minister is the hand, that must apply it; propter penuriam verbi Dei, solent homines in peccatis contabescere & desperare, saith Osiander; when a soul is dejected for sin, what can raise it without a promise? when a soul is disconsolate; what can it do without a Minister? God indeed is the Father of Comforts, but his Ministers are his Barnabasses, they are the sons of Consolation; there may be a God of comfort in Heaven, and yet without a Son of Consolation on earth, our souls may be still sad; there may be a Sun in Heaven, and yet without its rays on Earth, we are still in the dark; 'tis a dark night indeed, that hath no Star to shine; 'tis a dark soul indeed, that hath no beam of comfort; sure I am, if we lose the gospel, we lose our Sun; if we lose our Church, we lose our Moon; if we lose our Ministers, we lose our stars; and if so how can it be, but poor dejected souls must sit down in the dark? upon all these accounts, the loss of the gospel would be a sad deplorable loss, even to the Saints of God.  
3. The loss of the Gospel would be a destroying damning loss to sinners: alas! unregenerate men are dead in sin already, but if they lose the Gospel, that word of Life, they must needs lie dead, and rot in their graves for ever; unregenerate men are enemies to God already▪ but if they lose the Gospel, that word of reconciliation, they are like to be enemies to God for ever; Sinners are in a state of damnation already, but if once they lose the Gospel: the Gospel of salvation, the poor sinner is like to be damned for ever; now, is the damnation of sinners the thing you thirst for? Surely, if you have any mercy for sinners, if you have any pity for souls, you dare not endeavour the loss of the Gospel, that man, who pitieth him, that is like to starve, dares not take his food away; that man, who pitieth him, that is wounded, dares not tear his plaster in pieces; so here, that man, who pitieth dying souls, dares not prevent them of their remedy; 'twere strange for men to talk of pitying the Sick, and yet to withdraw the physician from them; 'twere strange for men to talk of pitying the Poor, and yet under hand to rob them; here's the case, for men to talk of pitying souls, and yet undermine the Gospel; for men to talk of pitying sinners and yet remove the means of their salvation; what is this, but to kill with a compliment? what is this, but to flatter souls into Hell? that's the issue, should once our Ministers fail, should our Ordinances but cease, 'twere a loss, which thousands of sinners were like to feel and lament for ever.  
4. The loss of the Gospel would prove an undoing loss to our Posterity: Our Infants are born babes in age, but not babes in Christ; they are Children of Nature, and so Children of Wrath too; they bear the devil's image as well as Ours; Infants of a span long, but sinners of a great dimension; poor Babes! Cockatrices in the egg, and when once hatched, Cockatrices still; sinners in the womb, and sinners from the womb; indeed, that it should be so, is our shame, but their undoing; well, but is there no remedy? Our Children are born sinners, but must they live so? our Children are born Heirs of Hell, but must they die so, and be damned for ever? It's true, their being born in s●n we cannot prevent, but cannot we prevent their dying in Sin? Surely▪ there's but one way in the world to do it: Except a man be regenerate and born again, he cannot see the Kingdom 
Joh. 3. 3.  of God: If our Children be not born again, better had it been they had never been born at all; well, but how must they be born again? 'tis true, Regeneration is the Spirit's own work, but who is the spirit's instrument? our first birth is a great work of God, and yet the Creature's hand is in it; so here, our second birth is God's own mighty work, and yet there's an instrument used; well, but who is it? I have begotten you through the Gospel; there's no ordinary means to regenerate your Children, but Paul and the Gospel; 
1. Cor. 4. 15.  the Minister, and the Ordinance; the Font and the Pulpit, the Water, and the Word; should Gospel Ordinances fail amongst us, should the word of God, that spiritual seed, be spilled, and taken away; should the Ministers, our spiritual Fathers be once removed, should the Church, our spiritual Mother be ruined and die, O then! what means were left for our Children to be born again? Surely, should it once be thus, our poor Posterity were like to be undone for ever. Now Sirs, tell me, what do you think of your Ministers ruin? What do you think of the Gospel? Would you bring forth Children to be Fuel for eternal flames? you are loath to see your Children in a Goal, and would you not be loath to see them in Hell? you would be loath to see your Children beg their Bread, and would you not be loath to see them damned? it cost you pangs, and grains to bear them, and would it cost you no sighs, no tears, to lose them? we have a knee to dandle our Babes, and yet not an heart to pity them? we have a bosom to embrace, a lip to kiss our Infants, and yet no bowels of mercy for them? we count Herod not a Man, but a Monster, for murdering the Babes about Bethelem, and what shall we be, if we murder the Babes of England? the Babes of Bethlehem were but an handful, the Babes of England, would be Millions; the Babes of Bethlehem died as a kind of Martyrs, the Babes of England would die as Sinners; the Babes of Bethlehem did but die, the Babes of England would likewise be damned, Damnati antequam nati, saith Austin, to damn their souls, before we beget their bodies; to secure them of Hell, before ever they live on earth; is this the Portion, we intend to provide them? is this the Inheritance, we intend to leave them? Our Fathers dealt not so with us; they spent their blood to transmit the Gospel to us their Children; and shall we endeavour to take it away from ours? Surely though we care not for God's Ministers, yet we should care for our own Babes; though we regard not our spiritual Fathers, yet we should regard our natural Children; down with your Ministry, and undo your Posterity; remove the Gospel, and damn the Babe, that is yet unborn; if so, be advised, how you dare attempt it; pi●y the Nation, you live in; pity the Saints of God, that love you; pity the souls of sinners, that lie at stake; but if not, yet, at least, pity them, who are a part of yourselves, your tender Infants, your pretty Babes, O why should these miscarry for ever? why should you be as Adam? why should you strike a Church, a Nation, your whole Posterity dead at one blow?  
It is the concernment of the Ministers of God to sUFFER Persecutior, Imprisonment, nay, death itself upon Christ's account, with willingness, 
Doct. 3.  courage and resolution, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, I am ready not to be bound only, but to die, &c. It was thus with Saint pavi, and it must be so with us; But why so? I answer,  
1. To suffer for Christ is but just and equal; Christ himself 
Reasons.  hath suffered for us. Surely, the sufferings of Christ were somewhat considerable; 'twas much for the Son of God to be reproached by worms; it was much for the Son of God to be scourged by those hands which himself had made; it was much for him that sat upon a Throne, to be laid in a Manger, to be hanged upon a cross; 'twas much for the Lord of Heaven and forth to want at his birth, a room of his own to be born in, at his death, a Grave of his own to be laid in; it was somewhat considerable for the beloved Son of God to bear the wrath of his Father; and why all this? why, he was delivered for our offences; yea, but was Christ Jesus 
Rom. 4. 25. Lu. 12. 50.  willing thus to suffer? yea, I have a baptism to be baptised with, and how am I straightened till it be accomplished? The baptism which he speaks of, was not Baptismus fluminis, a baptism of water, that was past already; nor was it Baptismus flaminis, the baptism of the spirit, that was over; o no, it was a baptism of another nature, Baptismus sarguinis, baptism of sufferings, a baptism of tears, a baptism of blood, and yet saith he, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, how am I straightened, till it be accomplished? ah Lord, what an expression is here! straightened till it be accomplished? why, tell me, are these things thus desirable? reproaches, buffetings, the sorest of death, the displeasure of God, are these things to be longed for? O how would I fain lie down in flames? how fain would I bear the torments of Hell? how do I long to bear the wrath of God? where's that soul, that faith so? surely, that Baptism, which Christ Jesus speaks of, was, a Baptism of horror, a Baptism of wrath, a Baptism of death and Hell, and yet, how am I straightened, and now, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} faith Chrysostom; if our Lord and Master was Crucified, what great matter is it if we be bound? if Christ was ready to be thrown into a Grave, into Hell, for us, shall not we be ready to be thrown into a Goal for him?  
2. To suffer for Christ hath been the practice of Saints; we have a Cloud of witnesses, and what became of that cloud? why, alas! that cloud emptied itself in shovers of blood; I might spend not 
Heb. 12. 1.  only Time, but tears, to mention the sufferings of Moses, Elijah, Prophets, Apostles, Martyrs, men that sealed the Truths of God with their dearest blood; had it not been the practice of all Saints to suffer, whence is it, that our Book of Martyrs swells into a Volume? now, shall others suffer, and yet not we? shall others kiss the stake, and we avoid it? shall others embrace the flame, and we refuse it? as Alexander once said to a Coward of his own name; quit thy baseness, or quit thy name; so say I, be content to become Martyrs, or be content to be no professors; if Saints have have suffered, Saints must be willing to suffer still.  
3. To suffer for Christ is your Covenant; 'tis part of that Contract which you have made with Christ. If any man will be my Disciple, what then? let him take up his cross; 'Tis a considerable 
Mat. 16. 24.  part of those Terms, upon which every Soul must close with Christ. Now, a man that is honest, must needs make good his bargain; 'tis a Character of a Citizen of Heaven to perform his Covenant, though himself thereby becomes a loser. But tell me, what are you like to lose by this bargain of yours? hath thy soul closed with Christ upon these terms, and yet repent? O consider, Christ Jesus is well worth a cross, Christ Jesus is well worth a Prison; for a man to give an estate, to give his liberty, his life, his blood for Christ, were 
Philip. 1. 29  the rarest bargain under Heaven, shall I tell you Heaven without a Christ would be an Heaven no more; if once a soul close with Christ, 'tis impossible for that soul to become a loser; here's your case; let him take up his cross, 'tis the bargain which you have struck; and if so, though you may be afraid to shed your blood, yet be not afraid to keep your Covenant; though you dare not be brave and gallant Christians, yet dare at least, to be honest Christians, that you would suffer for Christ, you have passed your Promise, you have pawned your faith; and if so, why, O why will you break it?  
4. To suffer for Christ is your privilege, 'tis your preferment, To you it is given, To you, not to others, not to All. Indeed, every Saint is commanded to do for God, yea, but every Saint is not called to suffer for God. This is such a privilege, as Saints would not easily part with it; our Apostle was loath to do so; I would to God that not only thou, O King Agrippa, but all that hear me this day, 
Act. 26. 29.  were altogether such as I am, except these bonds? Surely, Paul was a man of Excellent Parts, a learned Scholar, a rare Preacher, a great Apostle; and are not these privileges high? why yet Paul could be content to have sharers in each of these; am I a Christian? O that King Agrippa were so; am I a man of gracious Qualifications? O that my hearers were so; But now, when once he comes to mention his sufferings, here Paul must be pardoned, in this thing Agrippa must spare him, in this thing his hearers must excuse him; upon all other Accounts, I would to God ye were altogether as I am; yea, but still, except these bonds; Paul seems to look upon his fetters, as such choice privileges, as he would by no means part with; in this particular, non fert secundum, he would have no sharers with him. But, you'll say, are sufferings such favours indeed? for a man to be thrown into a Goal, is that such a boon from Heaven? for a man to be burnt at a stake, to be hanged on a cross, to rot in a dungeon, are these things such privileges indeed? why so? I'll tell you why;  
1. Sufferings for Christ are things of advantage. That which brings in profit, we can easily count a privilege. 'Tis that which sufferings do, they bring in profit; you'll say, to whom? I answer.  
1. Our sufferings for Christ are advantageous to the Church of God; Ecclesia totum mundum convertit oratione & sanguine, saith Luther; the more sufferers, the more Saints. 'Tis storied that Justine Martyr was converted by seeing the Christians courage in suffering; suffering Saints do, Cadaveribus suis vineam Domini stercorare, Manure the Lord's Vineyard with their blood. 'Tis disputable whether Saint Paul did the Church of God more service in the Pulpit, or in the Prison; whether he did more good by his Sufferings, or by his Sermons; the things which happened to me have 
Philip. 1. 12.  fallen out to the furtherance of the Gospel; what Martyrs lose, the Gospel gains; Paul's Prison converted some in Caesar's court.  
2 Our sufferings for Christ are advantageous to ourselves; they bring in that comfort which a Saint would not lose for a thousand worlds. It is true, there is comfort in what we do for God, yea, but there's more Comfort in what we suffer for God. I read, that Paul and Silas sang, but where? why, not in the Church, but in the Goal; and why so [O saith he, as our Sufferings abound, so our Consolations abound much more; we use to administer the strongest Cordials 
2 Cor. 1. 5.  to fainting Spirits; so here, God administers the greatest Consolations to suffering Saints; when men persecute you, rejoice, as 'tis a command, so it looks like a Promise too; your sorrow shall be turned 
Mat. 5. 11.  into joy; though there be Gall in the top of the Cup, yet here's your Comfort, you'll surely meet with Sugar in the bottom.  
2. Your Sufferings for Christ are services full of honour, that which makes for a man's honour, he counts his privilege; 'tis that which sufferings do; they surely bring in honour; you'll say, to whom? I ans.  
1. Your Sufferings for Christ are honourable to the gospel; 'tis the gospel's honour that it makes men  
1. Posse pati, to be able to suffer; to suffer for Christ, is no easy service▪ it must be a strong shoulder that can bear a cross; a man that would suffer, must be a man of prowess, a man stout and Gallant; now, what is it that makes men so? why, 'tis the Gospel, and if so, persecutors must needs acknowledge, that, in this Gospel, there is somewhat more than Ordinary; there must needs be some strange and wonderful thing, that is able to bear up the spirits of Saints in the midst of Torments.  
2. Velle pati, to be willing to suffer: Suffering is that which nature hath no mind to; sinners choose rather to deny the Truth, then Seal it with blood; a man may prevail with himself rather to do much, then suffer little; O this suffering is that which comes home, and pincheth hard; if so, what is it that makes men so willing to suffer: I am ready; what made him so? why, it was the Gospel, and what then? why surely, that gospel, for which not only men, but knowing men, men of Parts and Learning, are willing to suffer, must needs be a Glorious gospel indeed; Surely, no wise man would lose his life for a Toy, a man would never spend his blood for a Trifle; O no, the greatness, the goodness, the Glory of Christ and his Gospel is displayed no way more, then by the sufferings of Saints.  
2. Your Sufferings for Christ are honourable to yourselves; Spices, if pounded, smell the sweeter; Diamonds, if rubed shine the brighter; never is the Sun more Glorious than at its setting; never do the Saints of God appear like themselves more than when they suffer; if a Diamond be knocked, and yet not break, 'tis a sign, 'tis right indeed, if a Saint be persecuted, and yet hold out, 'tis a sign, he is a Saint indeed; Paul a Servant of Jesus Christ; how 
Rom. 1. 1.  doth he prove himself to be so? why, Paul a Prisoner of Jesus Christ; That's the Title wherein he glorieth, I Paul the Prisoner 
Philem. 1.  of Jesus Christ, it runs, Paul a Servant, but I Paul a Prisoner; it implieth, that Paul owneth the Service of Christ as a degree of honour, 
Eph. 3. 1,  but his suffering for Christ, that, o that is the top of honour; I bear in my body the marks of the Lord Jesus Christ, what marks were those? why, the stripes he received for Christ; O these were marks of honour indeed! so he counts them. I bear {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 'tis not 
Gal. 6. 17.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, I have, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, I bear; bare them how? not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as burdens, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; so Chrysostom; as Trophies, as so many Flags, ensigns, and Scars of honour indeed. They rejoiced that they were counted worthy to suffer shame, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that 
Acts 5. 41.  they were honoured with dishonour; that they were graced with disgrace; no greater honour then to suffer shame for Christ.  
1. Of Exhortation, be willing to suffer upon Christ's account; 
uses.  for consider.  
1. Not to suffer for Christ, if we are called, is basely to disown him. Martyrdom is styled the Testimony of Jesus, if to suffer Martyrdom 
Apoc. 1. 9  be to bear a Testimony, then surely to refuse Martyrdom is to give a denial; it is, in effect, to say, we know not the Man.  
2. To suffer for Christ, is to do him the highest honour. It argueth a man to be a loyal Servant, and Christ to be a gracious Lord, bonum habemus dominum, is the martyr's Language, Quot vulnera, tot verba, Martyrdom is a Proclamation in red Letters, that God is the best of Masters.  
3. If the Minister suffer for Christ, it will be a great Encouragement to the People, many waxing confident by my bonds; the courage 
Philip. 1. 14.  of a Commander puts valour into the soldier; the courage of the Minister puts valour into the private Christian. But, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. saith Chrysostom, if Peter that great Apostle, deny his Lord, what might inferior Disciples do? if the Minister be afraid to suffer, what may the People do?  
4. When we suffer for Christ, God looks on We are made a Spectacle to the World, Angels, and Men; to do bravely in the sight of ma● and Angels, is an Encouragement; but what is it to suffer bravely 
1 Cor. 4. 9  in the sight of God? It is storied of a Roman soldier, that dying valiantly, breathed out his life, and this express●on with it. O si conspectu Caesaris mori contigisset! O that I had but died thus in the sight of Caesar! here's our case, precious in the sight of the Lord is the death of his Saints: when Saints die Martyrs, their comfort is this, 
Ps. 116. 15.  they die in the sight of the Lord.  
5 If we suffer for Christ, our reward is great. So 'tis promised, great is your reward; what reward is that? why, a reward of comfort on Earth, of Glory in Heaven. But, 
Mat. 5. 12.   
2. Of Caution. Methinks, in this Assembly, I cannot but speak 
Second use.  to some who, as to suffering, should rather need a bridle then a spur, a caution rather than an exhortation. My request to you is this; when you suffer, be sure it be for Christ. It is true, to suffer will be your Glory; but then, it must first be your Duty; as we must not be haled, so we must be sent to our Execution. It is our Concernment to take heed that we do not first make a cross, and then endure it. That of our Saviour is considerable; let him take up his cross, a Disciple of Christ must take, but not make a cross; and what cross must it be? his cross, His, not by his own invention, but God's appointment. For  
1. If a man suffer without a call, it is more than probable, that he is like to suffer without a comfort. doubtless, there is a great deal of comfort in suffering; yea, but this comfort springs not from the Act of suffering, but from the Occasion; When men shall persecute you, rejoice and be exceeding glad; well, but is there such 
Mat. 5. 11. 12.  an abundant joy arising from persecution upon any account whatever? Surely no, there's no such Encouragement in the Text; When men shall persecute you for my sake, rejoice, &c. indeed, if we 
Act. 5. 41.  suffer for Christ, then shall we suffer with joy; so the Apostles rejoicing, that they were counted worthy to suffer shame; but what was the ground of this joy? that followeth, rejoicing that they were counted worthy to suffer shame for the name of Christ; if Christ's name be written upon our sufferings, then will Christ's joy be imprinted upon our souls, but otherwise, a man that suffers can expect but little comfort from God in his heart, except he first have a warrant from God in his hand; it is not the bare thorn that beareth this Grape of joy.  
2. If a man suffer without a call, it is more than probable, that he is like to suffer without a reward; that reward of suffering is God's gracious Promise, and man's great Encouragement; it would be sad to endure the cross, and yet lose the crown; Blessed are they which are persecuted, there is a precious promise indeed; yea, but it is made with this restriction, with this limitation; blessed are 
Mat. 5. 10.  they which are persecuted for righteousness sake; the blessing of God is in those sufferings only, wherein there is a righteousness first. So the Apostle, if when ye do well ye suffer for it, this is acceptable to God, if God call us to this service, we may then, and not otherwise, 
1 Pet. 2. 20.  expect its wages.  
3. A man that suffers without a call, is no Martyr. We say, that which makes a Martyr, is not the punishment, but the cause; 'tis not so much what, as for what we suffer; We have a cloud of Witnesses 
Heb. 12. 1.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a cloud of Martyrs; well, how came they to be Martyrs? the Apostle tells us, not by fancy, but by faith, they suffered, as by, so for the faith. Thus suffered Saint John for the word of God, and for the Testimony of Jesus; the highest Testimony 
Apoc. 1. 9  is no Martyrdom, except it be the Testimony of Jesus. It is the beast that is slain, not in the shambles, but, ad Aras, at the Altar, that dieth a Sacrifice; so here, it is the man that suffers, not upon every Account, but, pro Aris, for the Altar, that dieth a Martyr.  
4. A man that suffers without a call, is an usurper; Martyrdom is an Honour, a favour, a special privilege, which God bestows where he ple●seth; To you it is given, not only to believe, but also 
Philip. 1. 29.  to suffer: privileges must not be snatched, but given; a man may invade a Prison as well as a Throne; a man may usurp a Cross, as well as a Crown; no man takes this honour upon himself, but he that is called; surely, as a man may not make himself a Priest, so neither may he make himself a Sacrifice. Sacrifices must be chosen beasts, 
Heb. 5. 4.  and Martyrs, must be persons singled out by God.  
5. A man, but especially a Minister, that suffers without a call is highly injurious to the Church of God; Take heed unto yourselves, and to the flock; Ministers, to secure their flocks, must, if possible, 
Act. 20. 28.  preserve themselves; shepherds may be driven, but must not run away. I lay down my life for the Sheep; Christ dieth to save the 
Joh. 10. 15▪ Mat. 5, 14.  Sheep, we must not die to destroy the Sheep; ye are the light of the World, if so, we must not be thieves to our own candle and waste it, till either it die of itself, or be extinguished by some unavoidable storm.  
6. A man that suffers without a call, is highly injurious to himself, to put even a malefactor to death without a warrant from Authority, is a kind of manslaughter; so here, if a man put himself upon suffering without his warrant from God, that man is fel● de se, one that destroyeth himself. Surely, it is not Sacrifice, but Murder, to offer up an Isaac, when God calleth but for a ram; we Ministers are to blame, if we Sacrifice our estates, our liberties, our lives, when God requires only the calves of our lips, our praying and preaching. Our Ministry, estates, and lives, are things too dear to be parted with, till God require them. I know but two cases wherein it is lawful for a man, especially for a Minister to suffer.  
1. Our suffering is warrantable, when we chose rather to suffer then to omit some necessary duty which God requires. God commands, Darius forbids Daniel to pray; in this case, Daniel resolves to suffer; he will be upon his knees in his Chamber, though by and by he must be in the lion's den; rather than omit this great duty to one God, he ventures the rage of two Kings, Darius' King of Men, and the Lion King of beasts. Again, the Jews forbid the Apostles 
Acts 4. 18.  to preach; yea, but preach they will, whatever followeth. here is our case, should we be commanded not to pray, not to preach, we must as soon lose our heads as hold our tongues; to die upon this account, were to die with a Warrant.  
2. Our suffering is warrantable, when we chose rather to suffer, then to commit a sin. So did those three confessors, bow down and worship my golden Image, saith Nabuchadnezzar; yea, but that is a sin; in this case we will rather break then bow; we will rather sacrifice 
Dan. 3. 5.  our lives to God, than our devotion to an Image; we will rather die Martyrs, then live Idolaters. Now, here is our duty, should man command us what God forbids, should we be commanded to adore an Image, a relic, a crucifix, we must rather die then sin. But now, in Adiaphoris, in things indifferent, the case is otherwise; as  
1. If Authority shall command the use of such and such Ceremonies, Garments, Gestures, as are reconcilable with the word of God; if a man out of ignorance, humour, fancy, or from a spirit of contradiction shall refuse these commands, and thereby suffer; I think such a man's suffering will be as far from a Martyrdom, as it is from a Warrant. Nay more, I am afraid that such a man must account to God, why he disobeyeth the Magistrate, and why he ruineth himself. How far the Magistrate may lawfully impose indifferent things, I shall not dispute; it is not my present work to consider what the Magistrate ought to do, but when the Minister ought to suffer.  
I confess, it were to be wished, that there were in most places, more reverence, and if possibile, a general uniformity in the outward worship of God; that one God might be served in one way, as well with one shoulder as with one heart. holiness indeed becomes the house of God, but Reverence must not be excluded. Yet notwithstanding, I am so far from pleading the cause of superfluous Rights, and symbolical Ceremonies, that I do humbly pray, and thankfully hope, that Authority will be sparing in them; but however, if some Rights and Ceremonies, innocent in this nature and use, should be commanded, I should rather think it my concernment to obey, then suffer; I should rather put on a sinless garment, then put off my honest Employment; being a Minister, I should look upon it, not only as matter of choice, but as matter of duty, rather to be a preacher in a surplice, than no preacher at all; and my reason is this; it is expressly written; woe is me if I preach not the Gospel, but I do not find it written either in express terms, or necessary Consequence; woe is me, if I use such or such a Garment.  
The truth is, things of this nature being not simply necessary, it were to be wished on the one hand, that the Magistrate out of a respect to tender souls, would not so severely press them: but, on the other hand, things of this nature being not simply unlawful, I could wish that the Minister out of a due respect to Authority, would not so stiffly refuse them. Surely, if the thing be indifferent in its own nature, the Interposal of the Magistrates command, which determines it as to its use, doth rather render it necessary then sinful; Necessary, I mean, not as any substantial part of that Worship which I owe to God; but as a part of that duty, which, in things lawful, I owe Authority. I might here mind some men, that there is a superstition Negative as well as Positive; it may be superstition not only to impose some Ceremonies, but to refuse them; to place religion and holiness in things of Indifferency, is superstition one way; to place irreligion and profaneness in things of mere decency, is superstition another way. It is our concernment to take heed lest we inconsiderately run upon that which we first ruin ourselves to avoid. But,  
If Authority shall command our submission to such or such a form of Government in the Church, as is at least agreeable to the word of God, I think it is every man's duty rather to obey, then to suffer for refusing. It is God's own express command; Obey them that have the rule over you.  
Surely, Government is of Absolute Necessity to a church's Welfare; if the Church be the Vineyard of God, Government is the fence that mounds it; now, break down your fence, and where's your Vineyard? alas, the beasts of prey devour it: Again, if the Church be the flock of Christ, Government is the hurdle of the Fold; now, pull away the hurdles, and where's your flock; alas! poor silly sheep will wander. Now, here hath been the misery of the Church of England for many years; it hath wanted a Government; had we had a settled Government, men durst not have vented what errors they please; had we had a Government, you would not have seen the buffcoat, & the Apron, but the Gown in the Pulpit, had we had a Government, you should not have seen, Altare adversus Altare, private meetings set up in opposition to public; 'tis a mercy that our Churches have not been quite empty; that our back ditches have not drawn our main stream dry; had we had a Government, we should have had more Ministers, though possibly fewer Preachers; It's true, no form of Government will satisfy all parties of men amongst us; there are some that can as little endure the remedy, as the disease; but what then? all men are not satisfied with Parliaments, and shall we therefore have none? all men are not satisfied with Kings, but upon that account shall we have none? Surely, if to satisfy the lusts, pride, and ignorance of a few Persons, we shall leave Church and State under Confusion for want of a Government, we shall do much like him that fires his House to roast his Egs.  
Sirs, it is not my purpose to plead for this or that form of Government in Church and State; only thus, little did England know what it meant to pull down her ancient Government; you well know, Great have been the distractions in the state of England, since we lost our Crown; sad have been the Confusions in the Church of England since we lost our Mitre; Surely, to ruin one Government, though untowardly managed, and set up none at all, was England's folly, England's madness, and no wonder, no wonder, if we who cut off our head, did also lose our brains.  
That which I would leave with you, is only this; if you love the Vineyard of God, be not angry to see some fence about it; we say, Tyranny is better than Anarchy; it were better to have a fence of thorns, though it prick our fingers, than no fence at all. But, O may the Bishops and Presbyters of England agree as brethren! O may we not lose our peace whilst we dispute our power; let us not endanger our Religion, whilst we debate our Titles; O may not the Church of England be ruined, whilst we dispute whether its governor shall be styled a Presbyter, or a Bishop! doubtless, there should be some subordination of Ministers; whole Hedges are not made of stakes.  
3. If Authority shall command us to use such and such forms of prayer; I mean forms of prayer, against which there can be no exception, unless it be because they are forms; if a man shall refuse these forms and thereby suffer, I think 'twere rashness rather then well grounded zeal. I am persuaded there's much to be said for set forms of Prayer; when I am to beg the same things, I cannot tell why I may not use the same words. I remember I once heard that Reverend and Learned Bishop, the Primate of Ireland, now with God, thus declare his judgement in this particular? Surely, God Almighty is not taken with variety of Expressions; But if his Authority, because a Prelate, will not pass, what shall we say to that of our Saviour? a set form of prayer is that which Christ used himself, and taught us. I cannot look upon the Lord's Prayer, barely as a pattern, but as a Prayer too; it is not only a form that must be imitated, but may, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, be used. doubtless, where there is the matter and form, the only Essentials of a Prayer, there is a Prayer; and where a Prayer is, why should it be a Crime to use it? If set forms of Prayer be unlawful, what means Saint Paul in the beginning and ending of all his Epistles, except that to the Hebrews, to use them?  
I am persuaded I might justly plead, if not a necessity, yet a great Covenience of public Liturgies; and yet, defending only their lawful use, I am censured. I confess, to press the use of set forms of Prayer, where this Sermon was delivered, might lately be an Act, though not of sin, yet of Imprudence. it is notoriously known, that in our University Church, the best of forms for several years was generally laid aside; some would not use it, many durst not, few did, and no wonder, when that sacred prayer began by some to be reckoned only amongst the Formalities of the University; but with this difference, some, who would have voted down other Formalities, endeavoured to laugh down this; well then, it might indeed be an Act of Imprudence to plead for any set forms of Prayer, in that place, where of late, through some men's example and Tyranny, it was grown, if not a Crime, yet a Prejudice to use the best. But doubtless, our banisnt University being now restored to itself, will also restore that blessed Prayer to its Pulpit; for surely, we had not so long wanted our dear Lord's prayer at Saint Mary's, had we not also in a great measure wanted our university, even at Oxford. That, which I shall add concerning the Liturgy of the Church of England, will lie in three Particulars;  
1 It is Evident, that men, holy, and learned, made it at first▪ that men holy and learned, do still approve and use it. This maketh me wonder, that some good men should so much disown it. Methinks, on the one hand, were not our Liturgy good, Conscientious men durst not use and press it; Methinks, on the other hand, were not our Liturgy some way liable, conscientious men should not so stiffly refuse it. That good men use it, is an Argument, that it is without all Crime; that good men refuse it, is an Argument, that it is not without some seeming blemish. Indeed, I shall not undertake so far to justify every particular phrase, expression, and passage in our Liturgy, as to affirm it incapable of the least amendment. That, which is gold indeed, may want a further refining; That, which is confessed to be wheat, may possibly want a second winnowing, There are some few expressions in our Service Book, that possibly might be well reviewed, though, as it is, it may be used without sin, yet why should it not be used without Scruple too? if a very little Alteration in some few particulars would render it acceptable to most opposers, why might it not be done? Surely, it were prudence, as well as duty, to do that out of a tender respect to the Consciences of others, that may be done without the least violation of our own. I am so much a friend to the Liturgy of England, that I could wish it a little reformed in this or that particular, that so, without regret, it might be used in general. It were much to be desired, that our public form of worship might be not only without sin, but beyond all exception, that it might be, as without Corruption in its body, so without the least spot upon its face. I could wish it washed, but not worn out; altered, but not abolished; we may pair the nail that is dirty, or scratcheth, without cutting of the finger. Yet,  
2. I dare affirm the whole body, frame, and composure of our public Liturgy to be so innocent as that it may be used without sin. I cannot here take its body into pieces, for want of room to lay its distinct members one by one. But, in the general, I dare assert, that our forms of Confession, Absolution, Petition, Thanksgiving, Administration of the Sacraments, &c. are without sin; and most of them without, I will not say, Cavil, but just exception. Nor do I think, that the Liturgy of England, because, as some object, gathered out of a Popish mass Book, must needs upon that account, be charged with original Sin. But, our present disquisition is, not to examine, whence it came, but what it is; if we can prove the child to be legitimate, let others take pains to find out its father's name; if we can prove the Jewel, as to its freedom from sin, to be clean and orient, prove who can that it was found upon a Dunghill.  
3. The public Liturgy of the Church of England is established by law. That law, which under God, puts my bread into my mouth, doth put this book into my hand; That law, which secures my estate from men; commands me this way of worship to God; nay more, that law, which requires the people to pay their Tithes, requires the Minister to use the Liturgy; if the Minister refuse the the one, what if the People should refuse the other; in case of non payment of Tithes, we have recourse to the law, and, with confidence as well as Justice, expect treble damages; but methinks, it is somewhat unreasonable, that, in time of need, we should crave assistance from that law, to which, in point of duty, we deny our homage. If it be said, that our Liturgy is taken away by law, it will with better reason be denied, then affirmed; indeed, it was laid aside by violence, but not dismissed by Authority; we say, cujus est ponere, eius est tollere; if so, the Acts of several Parliaments cannot be rendered Null by an Ordinance of one Juncto. So then; if the law and Sanction be still in force, why should not the Liturgy be still in use? do I plead for the Liturgy? so doth the law; what then? why, methinks, Obedience should not be charged as sin; I ever thought that sin consists in the Transgression, not in the Observation of laws.  
FINIS