THE MERIT AND HONOUR Of the Old English CLERGY. ASSERTED By Laws and Customs Patriarchal, Mosaical, Evangelical, English, Ecclesiastic, Ethnic.  
AND The Demerit of the New CLERGY discovered,  
By an Author ANONYMOUS.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
London, Printed for R. Royston, Bookseller to the Kings most Excellent Majesty, at the Angel in Ivy-Lane, 1662.   

THE EPISTLE To the Reader.  
Gentle Reader,  
WHile the modern Enemies of Aaron and the Priesthood, 
Num. ●●. 2.  like their Progenitors, are oft viri nominis, men of high name and renown in the Congregation, one of the first Quaeres of thy thoughts will be (if my Prognostics fail not) Why hath this Author no other name, but is Anonymus and Apocryphal? Possibly it may be from this petty piece of Policy and Prudence, because Authors run the same Fate and Destiny with their Books, and both are most sought after and admired, when suppressed and called in. Even such veils cast over any the least intellectual Beauty do not make them the less amiable or less admirable. But to speak more plainly and probably to the Author's sense and intendment, he had rather the Work should commend the Author, than the Author commend (or discommend) the Work; though he really believeth neither the one nor the other very justly commendable  
2. Let his Name then, Good Reader, be like the Angels to Manoah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peli, 
Judg. 13: 18.  Secret and reserved. His Clergie-Pride, he feareth, will be thought by the censorious Opponents very legible in each Chapter and Line of this Address and apology. Is not the Author some sour and supercilious Priest? Is not his mind as highly exalted above his people, yea the Gentry, all the Week, as his Body in the Pulpit on the Sunday? Is he not a Pharisee, that enlargeth the Phylacteries of Clergie-Honour and Dignity? jis he not one that loveth the first seats in Synagogues, and the uppermost rooms at Feasts, and so an exquisite Pharisee in all? In the simplicity and sincerity of a Christian he first replieth to thee, that he cordially esteemeth the whole stock of Learning no better than Zacchaeus his Sycomore (i e. ficus fatua) a foolish barren Figtree, fit to be cut down for cumbering the ground, if it keepeth men aloft and in their altitudes, and at greatest distance from their Lord and Master, the meek and lowly one, 
Mat. 11. 2●.  and from associating and complying with the lowest and meanest member of his Church. He wisheth with equal indifferency each Churchman, and himself especially, either like the Angel attending on the head (the prime and principal Christians) or like the Angel waiting at the feet (the least and lowest member) of his Master; 
Joh 20.12  or else, like jacob's Angel, 
Gen. 28.12.  having equal complacence and self-satisfaction in his ascent to the top, or in his descent to the lowest step or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church-Order, seeing in both stations he may have the Angelical Felicity of always beholding the face of his Father in Heaven. 
Mat. 18.10.  He calleth him the most Reverend and Venerable Priest whose constant Motto is, Cor Sacerdotis, Cancellus Christi, i. e. 
Durant. l. 1 sect. 21. Quanta humilitas debet esse in Praelato & Clero.  the Chancel and the Churchman is Caput Ecclesiae, i. e. most high and honourable in the estimate of God and the godly-wise, even when both are most lowly in their respective situations and structures, beneath and below any other part of God's Church, in either sense. The Anonymous Author dareth once adventure to say in his own defence, against the common and proverbial reproach of Clergy-Pride, That he hath been so little a Pharisee for love of first seats and rooms, which Christ upbraideth Matth. 23.6. and love of preeminence, which the Apostle reproacheth 3 Joh. 9 that at this present day he enjoyeth no Benefice, no Dignity, no Degree, which was ever obtained aut prece aut obsequio; he never yet opened his lips to any Master of the Feasts, to bid him sit up higher; 
Luk. 14.10.  Accounting Preferment just as the godly Priest's shadow; both of greatest dimensions commonly in the declination of their age, and both by their presence or absence scarce adding one Cubit either to his own merit and just value, or to his own personal content and satisfaction. He hath ever taken preferment as Christ would have him take up his Cross, 
Mat. 16.24. Yet many primitive Saint's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r●n voluntarily after Martyrdom, and more importunately loved it then an Episcopal Throne: Theodor. l. 5. c. 38.  not by running after it, but by not running from it, or declining it when offered and imposed by the supreme Hand of Providence. In short, each honest and truly venerable Priest would gladly vote a new Edition and Impression (upon the Table of his Heart) of the old Church-Canons contra Ambitum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Basil, Constit. Monast. c. 9 To be ambitious of the Order of Priesthood, and of Preeminence in that Order, is the Devil's disease and distemper, rather becoming a son of Lucifer, that cried, Ascendam, & ero similis Altissimo, Isa. 14.14. I will ascend, and be like the highest in the Clerical Order, than a Disciple of Christ, who should be content to sit in any, though the lowest, Classis. Again, in the same style of Antiquity, Maximè ambiendus qui minimè ambitiosus: non studet suscipere Sacerdotium, sed mereri, as Sidonius Apollinaris reporteth of Simplicius a Catholic Bishop; He did most merit to be sought after that was least a seeker, and studied rather to merit a Dignity then to obtain and enjoy it. Even in Offices of eivil and secular concernment, qui ad civile munus ambitiose pervenisset, puniendus. So the Codex of Theodosius, l. 1. Defence. Civit. He awardeth penalty rather than dignity to any self-seeking Officer. In Spiritual and Ecclesiastic preferment, indignus Sacerdotio & honoribus, qui non invitus illos acciperet: He demeriteth ipso facto any Ecclesiastical dignity, that receiveth it not ●●●h some nolleity & reluctancy. He must be so far from ambition, 
Cod. de Episc. & Clero, l. 30.  ut quaeratur cogendus, rogatus recedat, sola illi suffragetur non recusandi necessitas: He must be first a modest Recusant, before he is made Resident in cathedra, by no other motive but by the necessity of his obedience. Some young Divines, like Plutarch's young Philosophers, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like those Sparrows that still fly and mount up to the top of the house; whereas they should rather, like David's Sparrows, be content with any room or place near God's Altar and in his Sanctuary. And what Christian knoweth not that the Devil was once on the pinnacle of the Temple, whereas Jeremiah, the high one of God, (as his name is by interpretation) 〈◊〉 placed in puteo, in a low place of mire and dirt; and yet was still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like his name, in that very station, or dejection rather?  
3. I know again, that this Anonymous Author, or any Advocate of Clergie-Revenues and Dignity, will be impeached by the common Genius of this Age, as guilty either of some discontent and dissatisfaction with his own estate and condition, or else of the Idolatry of Mammon, that is, Covetousness. Can the Author make any Bar against that common Plea of Clergyadversaries? In the aforesaid simplicity and sincerity of a Christian Priest he can and will say, (if his own heart be not his own Jacob, that is, his own Supplanter and Deceiver, according to that Hebrew Elegancy of Scripture, Jer. 17.9.) and he doth say, 
W. C. Bishop of anton.  in the words of a late godly Prelate, who lost the best Bishopric in all England, a few days before his death, I thank God, I never knew that night in which I lost one quarter of an hours rest or sleep for all my own personal losses and deprivations. Yea, the Author is so far from all paroxysmes of discontent in either state, that he hath imbibed this principle or dogma with the very milk of his Mother the University, That there is very small or no difference, excepting the extremity of poverty and cleanness of Teeth, 'twixt high or low estates of any person, Temporal or Ecclesiastic. His ground is unmoveable, and his reason invincible from Gods own mouth. When God himself was Lord Almoner to his own people, of both Orders, Lay and Clergy, and gave them a daily allowance of Manna from his own immediate hand, it is expressly said, He that gathered much, had nothing over; and he that gathered little, had no lack, Exod. 16.18. Nothing over, and no lack, are plainly and literally terms equivalent and equipollent, even Levelling terms, And thus far the Author is a professed Leveller in his practic judgement, past and present; a very Lazarus, that gathereth little; yet by Some other benediction, of Autarkie and Selfsufficiency, a very Dives, He hath no lack. And if by the rule of Reason, Perfectum est cui nihil deest, then even a sequestered person hath and enjoyeth a perfect happiness of estate. This is no more than another Greek Copy (in another mount, that of Zion, under the Gospel, as well as that of Sinai under the Law) rendereth thus, When without purse, and scrip, and shoes, lacked ye any thing? Luk. 22.35. It is the gallant and daring Quaere of our Great Rabbi to his own Disciples. Though then the Anonymous Author might probably and justly say, for a double Apprenticeship of years, 
Epist. 7.131,  with Luther, Ego pro annuo stipendio tantùm novem antiquas sexagenas habeo: praeter has nè obolus quidem aut mihi, aut fratribus è civitate accedit, that is, only sixty pounds for his annual stipend; yet he then was, and he hopeth ever shall be, so far from a querulous temper, that when he gathered much, he had nothing over; and when little, he had no lack of sufficient contentment and satisfaction. I would now hearty wish and pray for my Brethren, that there were no one son of Eli the Priest among them, not one that may make the offerings of the Lord stink, 
1 Sam. 1.17.  even under the Gospel, by their foul and sordid humour of Covetousness in any State. 
Ephes. 5.3  Covetousness should not be once named among them, as becometh Saints; much less should it be acted and practised amongst them, as becometh Priests especially. But it is much to be bewailed, that even some Spiritual persons are so much flesh and blood, and so obnoxious to that foul and mechanic office of lading themselves with thick clay, 
Hab. 2.6.  that they also cry out with profane Esau, Da mihi de rufo, rufo illo, Gen. 25.30. Give me that red, that red Clay; whereas even the chief Apostle was neither ashamed nor discontented to say, Silver and Gold have I none, Act. 3.6. Both Lay and Clergy-order may and must know, that it is with the Revenues of Priests as with the Phylacteries of the Pharisees. God himself allowed, yea enjoined, Exod. 13.16. Deut. 6.8. (they were jure Divino) the use of these Phylacteries: yet when there was an enlargement and ampliation of them, though they were conservatoria pietatis (as their name importeth) it was condemned by the Bishop of Souls in the very Pharisees, Matth. 23.5. Thus, even just 〈◊〉 with Church-Revenues. God doth not only allow and approve, but also enjoineth a large and liberal income to Churchmen; especially in times of affluence, peace and plenty in the Christian State: And these Revenues also are conservatoria pietatis, great conservatories and encouragements of Piety and Religion. But when there is an enlargement or a dilatation of them to Pride, Covetousness, Luxury, or Laziness, such Grandees are but Pharisaical Rabbis, and will be sadly obnoxious to the severe censure and judgement of the great Bishop of Souls at his last and Ecumenical Visitation. And I, and each true Son of the Church, do hearty wish, that our Vicarius Dei in suo Regno (as Pope Eleutherius entitleth the King) and all his Senate or Council would give what severe Orders or Acts they please against any such Spiritual Dilapidations which the Luxury, Covetousness, or Laziness of any of that Order may bring upon the Church of God. For though I shall ever honour the linen Ephod upon any Gospel-Priest; yet when I see a carking covetous Priest, I cannot but point with the finger, as the Israelites of old, 
Weemse on Priests vestments.  and say, Behold the Priest with the rough and rugged Garment, i. e. one of a rugged and rigid temper, or of a secular and covetous disposition. And yet I doubt not but the holy and harmless Priest and great Bishop of Souls oft permitteth and vouchsafeth room in his own 
Zech. 13 4  Society and Church to such or such a Judas, that carrieth the bag, and yet betrayeth his Master and his Spouse the Church. That I may conclude this Subject; I have sometimes smiled at the Romish either Wit or seeming Piety, that giveth this Reason for the Rasura capitis, the shaving of Priests heads in their Church; That there may be Nil medium inter Coelum & Sacerdotem, 
Durant. de ritibus.  not so much as an hair intervenient 'twixt Heaven and their Priests: But I hearty wish that both our heads and hearts would prove us to be such true Nazarites to God, as not to grieve to be shaved when we are sequestered and deprived by the sharpness of a malicious age; and to be so far from lading our selves with thick Clay, as to lay up little or no treasure upon earth, but a good foundation against the time to come, 1 Tim. 6.19. ut nihil sit medium inter Coelum & Sacerdotem.  
4. A third Article or impeachment in the Common Pleas of this Age will be, Is not this Author and Advocate of the Clergy guilty of envy, malice, or malignity to the Laity? It is answered; As that tender and indulgent Husband once said, Se cum uxore nunquam in gratiam rediisse, That he was never (for forty or fifty years) once reconciled to his Wife; because no jar or domestic quarrel had been ever betwixt them in the revolution of so many years: even so may this Author profess, That he was never once reconciled with any one Parishioner, nor so much as once convented (except before Committees for Plundering Ministers) nor did ever convent any one single person (except one, who was so exorbitant and irregular as he never paid King, or Church, or Poor almost, without a Distringas) before any Tribunal Ecclesiastic or Civil. The Author much admireth that bond and obligation of the three Britan Kings upon all their Lay-Subjects, to wit, That all should take the injury of a Priest as an injury done to all; and, That the best and noble persons should be loco cognatorum & patroni, such Patrons of the Clergy as if some consanguinity in nature were betwixt both Orders. Thus Kenneth the I. King of the Scots, Anno 840. the Learned King Alfred, Anno 905. and King Edgar, Can. 5. How Christian, how gracious, how gallant would such Lay-Charity be to the Order of the Church! But the Author applieth one Canon, more proper and pertinent to his own Order, even unto his own heart and soul, and unto the souls of all the Clergy of the Church, as truly adoring that old English word; 
Cl●v●shev. Council sub. ●●uth rio Archiep. apud Spelman p. 25●  Ut praedicator pacis & charitatis nullum invidiae aut odii fomitem adversus Laicos, nè ad momentum quidem, susciperet: That is, in English Translation, and practice too, I hope, That no Preacher of peace and charity should entertain the fuel & foams of envy and malignity towards any of the Laity, even for one single moment or minute. Lastly, he endeavoureth himself, and exhorteth all of Sacred Order to a triple Sacred Ambition or Emulation, even in Apostolical Language: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To be ambitiously emulous of preaching Love and Peace, Rom. 15.20. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be Leaders and Captains in giving honour to others, not in snatching to themselves, Rom. 12.10. 3. Lastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Thes. 4.11. To be ambitiously inquisitive of the true Christian and Clerical mode of being quiet and peaceable, and even industrious Students in that Christian Art of unity and love. Amen.  
5. There is yet behind one Article and Impeachment in the Common Pleas of the Age against the Clergy, concerning the idleness and laziness of some of the Church-order. I must assert and confess it to both Orders, that the only definition of a Churchman, or Man of God, which I find in any page or line of either Testament, is most probably that of S. Paul, 2 Tim. 3.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Minister is the Man of God well jointed and composed (or exactly articulated) to every good work: His soul not dislocated, disjointed, or lame and defective in the paths of Piety to God, or Charity to his Brother. As for Loiterers in God's Harvest, I know not any Animal, that liveth, moveth, and hath a being upon God's earth, that is more despicable or detestable than a Spiritual Shepherd that zealously mindeth the Fleece or Fat of his Flock, studieth no Book so much as his Easter-Book, and (in Saint Paul's words) buildeth with Gold or Silver for himself, 
1 Cor. 3.12.  and affordeth only Hay or Stubble to his flock. This is not to give attendance to reading, to exhortation, to doctrine; this is not to give himself wholly to them, and continue in them, 1 Tim. 4.13, 15, 16. This is not to endure hardness as a good soldier of Jesus Christ, 2 Tim. 2.3. There is indeed a Militia imaginaria, as the Law in Duarenus calleth it, when secular Soldiers do no duty, lie still in warm quarters and secure Garrisons, and yet receive pay: But in the Sacred Militia, he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 2.3. and yet miles imaginarius also, hath a base and dishonourable Chivalry: 
Super Magnificat, p. 837.  call him salem infatuatum, saith honest Gerson, salt that hath lost its savour, 
Mat. 5.13.  fit only for the dunghill, and to be trodden under foot by men, and by Angels also. He that lieth still and warm in die Solis, on many, many Christian Sundays, and doth not, 
●sal. 19.5.  as the Sun, rejoice as a Giant to run the course of his Function, doth not deserve the blessing of the Priesthood, Jer. 31.14. I will satiate the Soul of the Priests with Fatness. But that curse rather is his portion, His right eye shall be utterly darkened, Zech. 11.17. and his Sun shall go down at noonday, Mich. 3.6. and so he shall be a very Sodomite, groping at the Door both of the Church Militant and Triumphant also. 
Gen. 19.11.  The Hebrew Proverb of each Israelite was, Blessed is he that dusteth himself in the dust of the Temple. And whereas the Minister carrieth Labour and Dust in his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Blessed is he that dusteth himself in the Dust of the Pulpit. And for Honour and Assiduity of that Labour in that Dust ye have the united Votes and Suffrages of several Councils, Concil. Tolet. 2. Can. 4. Tom. 4. pag. 800. Constantinop. 2. Can. 19 Tom. 5. pag. 328. Aurelian. Can. 33. pag. 713. Trident. Sess. 24. Can. 4. In fine or Conclusion, whereas the Bases of the Temple had Oxen portrayed on them, and Lions, and Cherubin, this Anonymous Advocate of the Clergy wisheth, 
H. Pintus in Isa. 31.  even with a Popish Author, that each English Churchman were such a Basis of the Temple, 
1 Tim. 3.15:  a pillar and ground of Truth, to his utmost possibility; to wit, somewhat of the Oxen, for constant labour and industry; of the Lion, for courage against the most daring Offenders; and of the Cherub, Ob scientiae plenitudinem, for fullness of illumination and instruction. And such a Churchman as this doth justly merit the complicated, decompounded and superabundant honour which Saint Paul enjoineth, 1 Thess. 5.13. and which is the whole intendment and design of this Anonymous Author: who in an holy and humble imitation of him who wrote himself, not by the Grace of God, nor by the Providence of God, 
Durandi Rationale, in Pr●●m.  but solâ Dei patientiâ Episcopus, doth justly write himself,  
By the mere Patience of God, His Presbyter, And Your most humble Servant, A. A.   

The Merit of the Old, AND Demerit of the New ENGLISH CLERGY demonstrated.  

SECTION I. An Introduction concerning the Modern Zamzummims and mischievous Agitators against the Clergy.  
To the English Gentry.  
Most generous and courteous Sirs,  
THere have been of late some Zamzummims and sons of Anak amongst you, though not of you. These (as their Name is by interpretation) have been Turpia & prava cogitantes ac molientes, i. e. Great Inventors and Masters of Mischief. And the gemination of the word, 
Deut. 2.20, 21.  Zamzummim, notes in the Hebrew dialect, High and mighty ones for strength of Body and Mind to do mischief, or horrid machinations. These have looked upon the English Churchmen (of the first and best Edition in this Century) as upon so many inconsiderable and despicable Grasshoppers of the Earth. 
Num. 13.33.  And while the Sacred Scripture calls them indeed Earthen Vessels, 
2 Cor. 4.7.  they have made them all in their new account no better than Terrae filii, i. e. Sons of the Earth, men of base and vile Alloy in respect of their Generous Order. And yet by the dispensation of Divine Providence, both these sons of Anak (to complete the Parallel) have been themselves odious and despicable in the eyes of the King of Kings and Lord of Lords, and that menace and commination is almost verified, 
Psa. 73.20  Thou shalt make their Image to vanish out of the City. These men have had a gallant Levelling Project in reference to the Church, while Self-interest hath forbade any such design in relation to the State and Commonwealth.  
It's very true, that the God of Order and Father of Lights hath made and constituted a double Aequinoctial in the compass of the Year, the one Vernal, the other Autumnal, in which the brightest Day cannot brag of a Minute's length beyond the foulest and darkest Night. But these sons of Disorder and Confusion have often and often voted and designed a third and new Ecclesiastic Aequinoctial in the Church; in which the Lights of the first, second and third Magnitude must be equallized with the most obscure, ignorant and illiterate Teachers. Neither would they have any regret or aversion, if all such Lights had been whelmed sub modio, under a Bushel, or (like Achans accursed thing) buried under ground, and not one of them set up in a Candlestick, especially if it be a Golden one, a place of value and eminence.  
It seems the  Fancy of some sons of false Light in old Tertullia's days, by a Platonic Revolution, hath lighted upon our modern Age: 
Tertul. de Monogamia, c. 12.  Quum extollimur & inflamur adversus Clerum, tunc Unum Omnes sumus, tunc Omnes Sacerdotes, etc. i.e. When we are extolled and swollen big with a Tympany of spiritual pride, than we are all One, and all Priests; and that not without a Sacred Text to justify it (a very Jus divinum for contempt of Ministry) Sacerdotes nos Deo & Patri fecit, 
Apo. 5.10.  i. e. We are all Kings, all Priests to God. 
Judas 11.  Just all Corahs' Company (for the gainsaying of Corah is a sin under the Gospel) All the Congregation are Sancti, every one of them Saints and Holy, as holy Orders can make them.  
These grand Agitators and pragmatics in Church-affairs have possibly another fair (or foul) Precedent from some of their modern Progenitors, even in Queen Elizabeth's days. 
Sir Henry Spelman's Preface to his Councils.  The Plot was this: That while in our Royal English Arms there is the Cross and the Lily in a fair conjunction, their Envious eyes would have wholly razed out the Cross (the Emblem of the Church) that so the Lily (the Emblem and Cognisance of the State) might singly and solely flourish, exceeding Solomon in all his Glory.  
If these men had gone one step further in their furious Zeal, & unâ & eâdem liturâ, by one and the same motion had blotted out and expunged the Cross from their own Foreheads, had they not made themselves and the whole State very Gallant and Triumphant Christians? And whereas it was once the pious Vote of a King of Israel, and one learned in all the Wisdom of the Egyptians, and the man of Visions and Miracles beyond all others, 
Num. 11.29.  Would to God all the Lords people were Prophets; that Vote would have been by these wholly inverted, or perverted, Would to God all the Lords Prophets were no other than one of the people: and so the Cross itself (the Emblem of the Church and Churchmen) wholly have been crucified to all intents and purposes.  
I am now ashamed and blush (Gentle and Honoured Sirs) that I should tell you such true stories of our own Zamzummims, sons of false Light and Fanatic Agitators, before whom the whole Body, or Carcase, of our English Church bled afresh, at the presence of such Monsters of men. God grant there be no Spawn or Issue left of such Levelling Edomites, that still cry, Down with it, down with it even to the ground.  
The Author's grand Design by these small Papers is, to make our own English Statute more authentic and unrepealable in all English, generous and Christian hearts, 
8 El●z. cap. ●. in Preamble.  namely that of 8 Elizabeth cap. 1. That the Clergy is a High State, one of the greatest States of the Realm. And this shall be asserted against all our new Edomites, 1. Jure Antiqu●-Anglican●, by the old English account; 2. Jure Naturae & Patriarchali, by the Law of Nature and Patriarches before the Law; 3. Jure Mosaico & Israelitico, under the Law of Moses; 4. Jure Evangelico, by the Evangelical account; 5. Jure Ecclesiastico, by Primitive Ecclesiastic account; 6. Jure Ethnico, even by the account of Heathens themselves.  
But before all or any of those, I am constrained from the urgency of the present Posture of Ecclesiastic Affairs, to give my Reader a double Essay or Exercitation: One touching the Merit and just Value of the true Old English Clergy; The other touching the Demerits and depreciating the New English Clergy, and of all Sectaries, of what division, subdivision, and of what denomination soever. Though possibly (upon Second thoughts) the grand Defects and huge and gross Enormities of all such Factious spirits, like the Faces or Dregs, are most fit and proper for the Bottom and Sediment of this Discourse; unto which I shall defer them.   

SECT. II. Of the grand Merit of the Old English Clergy.  
LEt not, I pray (Generous and Courteous Sirs) this one word seem the effect of Clergy-Pride, if we dare venture to tell you, That there are no less than eight or nine signal and eminent Honours and Favours which the Great and Catholic Bishop of Souls hath vouchsafed to our Ecclesiastic Order; equal to which the Divine Benediction hath hardly deigned to any Age or any Kingdom besides.  
1. 
Speeds Hist. l. 9 c. 19 pag. 9 ●7.  The Union of the Houses of York and Lancaster was effected by the Counsels of Bishop Morton. A rare Accommodation and Expedient for the joint & united welfare of the Church and State.  
2. 
Idem, c. 20. pag 989.  The Union of England and Scotland was wrought by the treaty of Bishop Fox. That great Wall of Partition was beaten down by a blessed Episcopal Hand.  
3. The Conversion of the Kingdom from Paganism was by Saint Augustine Archbishop of Canterbury.  
4. 
Dr. Tailor, Epistle to Episc. asserted.  The Reformation was begun and promoted by Bishops. These were those Aaron's, whose hands lift up did defeat all the forces of the Amalekites, and gave Benediction to all true Israelites. So that we may borrow (without just Envy) the words of K. Alured to Walfigeus the Bishop, Felicia tunc tempora fuerunt inter omnes Anglia populos, etc. i. e. England was oft the Fortunate Island. His Reason is, Sapientes extiterunt in Anglica gente de Spirituali gradu, etc. Because those of Spiritual Order were Learned, Wise and Godly.  
Let this make a fifth signal Benison even in a modern Age: That as in England a judicious and authentic Antiquary hath fixed this Asterism upon English Kings, 
Spolman Concil. Praef.  Plures pii Reges in Anglia quàm in ulla alia Provincia, quantumcunque populosa, i. e. More pious Kings have been in little England, then in any other Province, though never so populous or numerous: so the same Divine Benediction hath bestowed a singularity and specialty of Favour and Honour upon the Body of this Clergy, That there have been more Learned men in England then are to be found among all the Ministers of the Religion in France, Flanders, Germany, Poland, Denmark, Scotland, and all Europe besides. Thus Cambridge and Oxford answer to the Puritan Petition exhibited to K. James Anno 1603. pag. 31. And can it once be imagined by him that hath Charity as a grain of Mustardseed, that such a numerous company of such Learned, Grave and Judicious Clerks should prefer a Libel to such a Learned and Judicious Prince as he was?  
Add yet a sixth signal Honour, That the late most Odious (i. e. Dignified) Clergy, as Bishops, Deans and prebend's, have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the singular and new-coined Greek of the Angel) highly favoured and honoured above others. For though their Number exceeds not above 4. or 500 
Cambden.  persons, yet they have been more Able and Athletic and Public Champions of Protestant religion against Popery, then above 9284. Parochial Ministers. In this I dare appeal to all Learned Gentry or Clergy of what Party or Persuasion soever. These, like gedeon's 300. Soldiers, have done the Duty and Service of many thousands, though their Reward hath been of late, to be discarded and disbanded by the men of the new Militia, or Malitia rather.  
If all these Six signal Honours add nothing to the Merit and Price of that English Order, let them give them all an Ostracism for an Honorary, 
Arist.  and write upon them, Nemo inter vos excellat; an Athenian banishment for ten years, for being too much Athenian or Learned.  
That I may yet add ad cumulum, and make up a very Galeed, i. e. an heap, of Witnesses, take a seventh signal Honour and Prerogative, which is the greater because it comes out of the mouth of an Enemy. Even one of the grand Rabbis and Patriarches of the Modern Age gives them a fair voluntary Attestation and ingenuous Confession. His own words are these ensuing. If we had been at God's elbow (such his own dialect and language) when he bounded out the Nations, and appointed out Times and Seasons that men should live in, we should not have known in what Place or Nation we should have chosen to have lived, in respect of the enjoyment of the Gospel, rather than in this Kingdom. So Thom as Goodwin in his Grand Interest of State, Febr. 25. 1645. This Ex ore tuo then was spoken above 20. years before that date, as himself witnesses; When the Episcopal Order and English Liturgy were in their very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and altitude, their very Meridian Lustre.  
Another Rabbi of the same Fraternity gives a fair Concession extorted only by the virtue and force of Truth, and that with no small Passion and Indignation. O how does the Carriage of these men in some degree justify the Harshness, Sourness, Domineering and Cruelty of some of the Prelates? There is occasion given to think they were not such vile men as heretofore we thought they were. So Jer. Burroughs, Irenici pag. 216. Anno 1646. 
John 11.51.  This, sure, he spoke not of himself, but as being a High Priest (and true Prophet) for that same year.  
If the mouth of two or three Witnesses will not establish this word, hear the grand and united Authors of the late deformed Reformation. That instead of true Piety and Power of Godliness, they had opened the very floodgates to all Impiety and Profaneness; and that after they had removed the Prelatical yoke from their shoulders (which they had tied on with their own Hands and Subscriptions, and were now Viri Belial, without yoke) by their Covenanted endeavours, there was a rueful, deplorable and deformed face of the affairs of Religion: That instead of Reformation, they might say with Sighs, what their Enemies said in Scorn, they had a Deformation in Religion, and swarming with noisome Errors, Heresies and Blasphemies, Schism, Separations, Divisions and Subdivisions. Thus, thus the Testimony of J. C. subscribed by the Ministers of the Province of London, pag. 26, 29, 30, 31.  
You may easily judge (Courteous Gentlemen) what kind of Builders they were, without any Edification; though their fingers do very much itch (if their Wits were as good as their Wills) to rear up a second Babel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Let the Reverend Clergy then (yet further) Ride on prosperously, and good luck have they with their signal Honour in the eighth place, from the indifferent, impartial Transmarine Testimony. Florentissima Anglia, Ocellus ille Ecclesiarum, Peculium Christi singular, Spei melioris vexillum, splendida Domini caulae.— Horrore toti concutimur ad versam hanc pulcherrimam Ecclesiae inter vos faciem.— hactenus in terris & Ecclesiae Theatro eminuere. i e. The most Florid and Illustrious Church, the right Eye of the Churches, Christ's own grand Peculiar, the very Ensign and Banner of all good Hope, the most splendid Sheepfold of the great Shepherd and Bishop of Souls, the most fair and eminent Candlestick on the Theatre. Thus, even thus, the very Geneva-men and their Learned Diodate, ad Conventum Ecclesiasticum Londini. Sound Doctrine for the late Assembly-men.  
Again, is it not very Rare and Admirable, that with the Geneva-men, another Transmarine Author, a French Ambassador (Monsieur Rogne) sings an almost Antiphonon, 
Conference at Hampton-Court, second day, p. 38.  giving out at Court and at Canterbury, upon the view of our Churchmen and Church-Service, That if the Reformed Churches in France had kept the same Orders amongst them which we observed, he was assured that there would have been many Thousands of Protestants more there then now there are.  
Now as those eminent Transmarine Persons were at least seeming Fautors and Fomenters of our old English Church; so others (of a more gallant Equipage than any Novel Teachers) were no friends to the profane violaters of Sacred Persons or Revenues of the Church. Luther for Germany calls Bona Papae (i. e. as they are miscalled, Lands of Bishops, Deans and Chapters) the Churches just Patrimony, 
Luther on Gal. 6.6.  not to be deprived by the Laiety upon Scruples of Conscience, because Popish, etc. and (says he) the Devils own highway to destroy Religion is either by Errors of Heretics, or else by depriving or defrauding Gods Ministers: and this is the Devil's Master-plot.  
This is a Germane Witness serving indifferently for our English Horizon. Calvin for France does not befriend our English Zamzummims, who complains, That the Patrimony of Christ and the Patrimony of the Church are not employed to the Sacred Honour of the Clergy, is my grief; and all good men lament this case with me. So Calvin de Necessit. Reform.  
Lastly, Knox for Scotland gave this deathbed Doctrine against our English false Teachers: Brethren (saith he) we have fought against Heretics, and God hath blessed us: we must now have a strong fight against the Sacrilegious. And accordingly at St. Andrews Anno 1582. there was a general Fast throughout the Realm for appeasing God's wrath for the sin of Sacrilege.  
Let our Novel Teachers in England either defy this Quaternion of Gospel-Souldiers, Diodati for Geneva, Luther for Germany, Calvin for France, Knox for Scotland; or else down on their knees, and ask Pardon and Blessing from their old Mother the Church, or their Fathers the Bishops of that Church.  
In the ninth and last place, the Honour of the old Clergy might be demonstrated and made visible and conspicuous from the Antithesis of all Novel Teachers. Opposita juxta se posita magis elucescunt. Their Disobedience and Rebellion, their Sacrilege, their Perjury, their Excommunicating of Creed, ten Commandments, and blessed Sacraments, their Oppression and Robbing of Brethren (against the Laws of their own Masters) their Apostatising, Temporising, and Symbolising with Papists (in more than ten or twelve particulars;) these, these are the Lees and Dregs which (as before was said) shall be reserved for the very Bottom and Sediment of our whole Discourse; if our good Constantine's Mantle, i. e. our King Charles his Act of Oblivion, do not palliate, even wholly cover and hid them; or such foul matters will not make my Papers rather sink then bear them. However, here I give breath to the gentle Reader by a wilful, and studied, and charitable Paralepsis at the present.  
Now, Generous Sirs, weigh all these premised Considerations in the balances of Reason and Religion; and when ye have weighed their Signal Actions, 1. in Unions, 2. in Conversions, 3. in Reformations, 4. their numerous Offspring, 5. their active and vigorous Achievements, 6. their domestic Enemy's suffrages, 7. their Transmarine Friends and Fautors, 8. the Defects and Enormities of their Competitors, etc. Ye may justly pronounce, Euge bone serve, to the Old Order; and, MENE, MENE: TEKEL, i. e. Ye are numbered, weighed in the balance, and found too light, even to all our English novelists.   

SECT. III. Of Jus Antiquo-Anglicanum, or the old English Account.  
IF my Reader be of true English temper and complexion, than (besides the aforesaid signal Honours and Favours to the Clergy-Order) he may please to know, That 1. the Authority of the first Christian King of Britain, 2. the Bond and Obligation by Oath of English Kings, 3. the gracious Concessions of some English Parliaments, 4. the temper and tenor of our English Laws, 5. the Devotion of our English Gentry and Soldiery, 6. the sad and bitter Execrations on Malignants to the Order, 7. the ancient English Usages and Customs; these, all these, are as so many Cords, i.e. invincible Inducements and Engagements, to bind them and their hearts and souls both to the Service of God's Altar, and to all the Ministers that attend upon it.  
For the First; It's a bold and a blind Error of that grand Popish Clerk, 
Bellarm. de Laicis, c. 17.  Adannos CCC. nullus in Ecclesia Christianus Princeps, i.e. There was no Christian King in the world for the first three Centuries of years: Whiles by the signal mercy of the King of Kings, Lucius, the first Christian and Baptised King, did found our English Episcopal Sees and Chairs by his Christian, Royal and Exemplary Benevolence; and both his Baptism and Royal Charity did bear at least so early a date as Anno 176. 
Epist. ad Carolum R.  So Sir H. Spelman, Con●il. Now if the first Christian King was the Patron and Maecenas, and had the honour to love our Nation, 
Luke 7.5.  and build us more than a Synagogue, will any Christian English Gentleman run to the Region of his Antipodes, and count it a great point of honour to be the Apollyon and Abaddon, the razor and subverter, of such Noble Foundations and Endowments? This were to verify that ignominious English Proverb, Pater noster (God, or our King Lucius) built them, and Our Father is become the Apollyon. Every sober English Gentleman hath at least the Loyalty and Charity which the very Heathen Philistines had to each succession of Kings, and to call his own Lucius his Abimelech; Pater meus Rex Lucius aedificavit.  
2. For the Bond and Obligation by Oath of English Kings; So liberal and indulgent in point of Honour were our English Ancestors, that that sacred Order hath another peculiarity and specialty of Favour: which is, That all English Kings, in all successions and generations to this very day, give a triple Bond and Obligation for defence and protection to them, even a triple Cord by the Coronation-Oath. Which is a favour not vouchsafed or deigned to any other Order and Profession of men. First, he sweareth to preserve the Laws, Customs and Franchises granted to the Clergy by the glorious Saint Edward his Predecessor: Then, for peace and godly agreement (according to his Power) to God, the holy Church and Clergy: Lastly, to preserve to us, and the Churches committed to our charge, all Canonical Privileges, and to be Protector and Defender of the Bishops, etc. This, all this, is to be found in the Records of the Exchequer, and His Majesty's Remonstrance May 26. 1641. and in an old Manuscript in the public Library of Oxford. And if this singularity of favour will seem an invidious and odious observation in some English eyes, I think there is somewhat correspondent and equivalent in that Commonwealth in which there was a pure Theocraty. By act and power of the King of Kings one Rod, 
Num. 17.8  one Tribe, even that of Levi, had buds and blossoms and ripe Almonds, (a triple Benison by miraculous mercy) whilst no such fructification, no such florid blessing, upon any or all the rest of the Tribes in Gods Israel. Now let any Christian Gentleman judge whether he is not a Traitor to the King's soul, (his Unica, or Darling, as King David calleth it Psal. 22.20.) which shall persuade him that his triple Oath is but a Gypsies knot, fast and lose with a breath.  
3. The gracious Concessions of some Parliaments, so eminent and exemplary that they all disclaim, and that upon Scripture-ground, any Authority to dispose Clergy-estates. 
Parl. 25. Edw. 1.  Laymen have no authority to dispose of the Goods of the Church; but (as the holy Scriptures do testify) they are committed only to the Priests to be disposed of. And another saith, That the King by evil Counsellors caused the Temporalties of Bishops to be seized into his hands, 
1 Edw. 3. c. 2.  to the great damage of the Bishops: Which from henceforth shall not be done.  
4. The temper and tenor of English Law. In the Magna Charta (confirmed 32. times by our best Parliaments) it is expressly said, We have granted to God, and by this our Charter have confirmed for us and our heirs for ever, that the Church of God shall be free, and shall have her whole rights & liberties inviolable. The great Charter, 
2 Part. Instit. proaem.  saith Sir Edw. Cook, is no new Law; but it is declaratory of the principal and fundamental Laws of England. And he saith, the Nobles and great Officers were to be sworn to the observation of it. And by a Parliament it was judged and taken as the Common Law of England. 
25 Edw. 1.  And (which is not unworthy your observation) in our printed Statutes there is an heavy curse pronounced against those who shall break this grand Charter. 
12 Hen. 3. pag. 23.  Whilst then the Souls of Kings, and Souls of Parliaments, and Souls of Nobles, and the Soul of the Law lie all at stake, and must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Clergy, he is a Fellow without a Soul (in the Spanish Proverb of a debauched and dissolute person) and not Christian Gentleman, that studieth and meditateth the violation and alienation of that Reverence and Maintenance. 
Deut. 27.17.  Cursed be he that removeth the ancient Landmark. And all the people shall say, Amen.  
5. The Devotion of English Gentry and Soldiery hath been such that a very ancient Bishop, and our own Countryman, saith, 
Jo. Sari●b. Polychron. l. 6. c. 10.  Jam inolevit consuetudo solennis, i. e. Even in his ancient days it was yet a more ancient and solemn usage and custom, that Eâ ipsâ die quâ militari cingulo decoratur, i. e. In that very day in which they were honoured with the badge and girdle of a Military Person, they took their Swords, imposed them on the Altar of God's Church, and made a celebrious Protestation of devoting both their weapons and themselves, as the obsequious Propugners of the Altar and its Ministers. Neither was this Superstitious practice (as some would call it) without the fair precedent of all the 12. 
Num. 2.  Tribes, encompassing and guarding the Tribe of God; as shall be evidenced in the sequel of our Discourse, touching the Israelitish account.  
6. The sad and bitter Execrations and Imprecations against Malignants to the Order, are solemn denunciations of an utter, total, final and eternal separation from God and his blessing, Body, Soul, Estate, Posterity, and all. Ye may read the black lines of such composed by the command of that great King Edgar, apud Jo. Selden. in Notis ad Eadmerum, pag. 155, 156. They are doomed to the same damned end with lapsed Angels and Devils, Cain, Judas. And even these Curses are but Copies drawn from the Originals and authentics of the meekest man, Moses, Deut. 33.11. and Darius his curse, Ezr. 6.12. and Malachi, 3.7, ad finem. And the Curse was even visible of late days, according to the Prophetic Prediction of a great Sage and Judge of English Law, 
On the book of Statutes, Anno 51. Hen. 3.  That a sacrilegious, or but slovenly, Religion endeth commonly (as ours lately did) in downright Atheism. Sir Edw. Cook in Winchester's Case.  
7. For the last, the ancient English Usages and Customs; the Priest had such eminent honour, that Minori Thano (i e. villae Domino, atque Militi) aequiparabatur, in censu capitis pariter aestimatus, pariterque aliàs honorandus, i. e. His honour and account was in Equipage to the Lord of the Manor and Town: Spelman Praef. Council. And again, 
Selden Hist. c. 14. sect. 1.  Comes praesidebat foro Comitatûs, non solus, sed adjunctus Episcopo; hic ut Divinum jus, ille ut Humanum diceret, alterque alteri consilio esset & auxilio. i e. The Bishop and the Sheriff were Coassessors in the County-court, etc.  
Can we yet further give instance of some singularity and specialty of favour in our English Constitutions and Canons of Charity? The Bishop (saith Sir Edw. 
Part 1. fol. 86.  Cook) non facit homagium Regi, dicens, Ego sum homo tuus, doth not homage even to the King, saying, I am your Man; sed fidelitatem, but fealty: quia homo est solius Dei, because he is the Man only of God. The Parson also, in regard of his continual attendance upon that sacred Function, is freed from all personal charges that may hinder him in his Calling. For such an one shall not be chosen Bailiff, Bedel, Reeve, or other such Officer; nor be compelled to come to the Sheriffs Turn, to the Leets of the King or other Lords; 
Finch, Of Law, book 2. c. 1. p. 88  and all this by the course of Common Law, saith Sir H. Finch.  
What a strange inversion and perverting of those Orders from some men's Pride and Petulancy, who while they would seem to sit on the Sunday at the feet of their Apostles and Teachers, yet expect to have them all the week after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hominum homines, in base and servile compliances and homages to each man's humour and fancy.  
In short, while we have had, Courteous Sirs, the Bond and Obligation by Oaths of Kings, Nobles, Parliaments, and constant Customs and Usages as declaratory, to indemnify and secure the Clergies Honour and Patrimony, must they not even yet be inviolable & intemerate? Let the Oath to poor and mean Gibeonites, by Gods own verdict and sentence, be the end of this Controversy. The Case was thus; The Gibeonites were a poor, Pagan, Heathenish Nation, once devoted to destruction: There was yet the interposition of an Oath for their Indemnity; and there was an addition of a Dedication à parte post: They were given to God (therefore called Nethinims, 
Ezr. 2.47.  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give) for the service of the Temple, to be Hewers of wood, 
Josh. 9.27  and Drawers of water: An office vile and base even to a Proverb, From the hewer of thy wood unto the drawer of thy water, Deut. 29.11. Yet about 400. years after, King Saul, 
2 Sam 21.  in his zeal too, to please the humour of the people, seeking to cut asunder all Bonds and Obligations to that despicable Gibeonite, God sendeth three years' Famine, and hangeth up saul's seven sons in Gibeah, for their father's violation of that Oath. This the Verdict, this the Judgement and Execution. Suppose ye then, Gentle Sirs, all the English Clergy to be God's Nethinims, given to his service; and suppose them as vile and base as Hewers of wood and Drawers of water: Will the same God that was so tender over poor Pagan Gibeonites, be wholly neglective of our own Christian, Godly and Learned Priests and High-Priests, one and all? O rather let that Canon of the Council of Nice prevail, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let old English Oaths, Customs, Usages, Laws, Concessions, Execrations prevail.   

SECT. iv Jus Israeliticum & Mosaicum; The Israelitish account under the Law of Moses.  
IF neither the signal and personal Merit of our old English Clergy, nor the fair practice and precedents of our own Ancestors will oblige, there are yet many Cords of love (as the Prophet phraseth it) twisted from the joint practice of the most Generous, Noble and Heroic Israelites, in whom no guile; who lived also in a pure and mere theocraty, as Gods peculiar Portion and Appropriation.  
Begin we with Moses; Whose own word (as Gods great Legislator) might determine this Controversy, for our more glorious Ministry under the Gospel. Moses, the man Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was the meekest man in all the earth, Num. 12.3. Moses was of generous Extraction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fair and handsome person in the eyes of God, Acts 7.20. Moses was deeply learned in all the wisdom of the Egyptians, Acts 7.22. Moses was valiant and courageous, 〈…〉 ●ampion forty years in the 〈…〉ness against all Zamzummims 〈…〉 the sons of Anak. Moses also 〈…〉 friend; 
〈…〉  the appellative of him only and of Abraham in all the Old Testament. This, even this Moses was the noble and singular friend of Aaron and of the Tribe of Levi by a specialty of favour and endearment. This meekest person in all the earth giveth a large benediction on them, and a double execration and imprecation on all Malignants to that despised Tribe, Deut. 33.11. Bless, Lord, (not him only, but) his substance, and accept the work of his hands. And then he shifteth his foot from Mount Gerizzim to Mount Ebal; Smite through the loins of them that rise against him, and of them that hate him, that they rise not again. This mirror of Gentility and Lenity, upon Gods own record, first falleth on cursing of such Edomites; next, giveth an extensive and entailed curse upon the loins of their enemies; then the fatal doom of a final and irrevocable destruction, praying to the God of mercies, that such may never rise again.  
Go on now, ye profane world: ride on prosperously, ye Edomites and Zamzummims. Can these words be only airy and windy? Are these curses but bruta fulmina? Sure I am that if it be deeply considered, that the holy Apostle fetcheth our Gospel-Ministry from Aaron, Hebr. 5.4. No man taketh this honour unto himself, but he that is called of God, as was Aaron; and Gospel-maintenance from Moses Law, 2 Cor. 9 and Saint Judas maketh the gainsaying of Core a sin committed under the Gospel: and, 
Judas 11.  
Jer. 33.20, 21.  If ye can break my Covenant of the day and my Covenant of the night, and that there should not be day and night in their season; even such is my Covenant with the Levites and Priests, my Ministers: and lastly, if the Gospel-Ministry be more glorious than that of the Law, (whereof Saint Paul giveth most elaborate proof and argumentation, 2 Cor. 3. per totum) I say, if all or any of these are demonstrable, than it is more than a probability, that the influence of Levi's benediction, or the influence of that imprecation against his enemies, is not expired or exstinct even under the Meridian of our Gospel-age. Let any generous and Christian Soul first read the pattern of Moses in the Mount, and lay it close to his Reins, and flat and plain to his Heart.  
2. Next, I dare arraign and convent all the Tribes, not of the Gentility only, but of the vulgar Laity also, in our own Israel, and give them another specialty and pattern of honour and favour in the theocraty, the Government of God's choice and administration. Is it not, generous Sirs, highly observable by you, and by each called Christian, that the Lord of Hosts was so tender and indulgent to the Militia togata, 
Num. 2.2. Ainsworth  that by his special order and instruction the twelve Tribes were each and all of them of the Lifeguard to the Sanctuary and to the Ministers of the Sanctuary? judah, Issachar, and Zebulun on the East; Dan, Asher, and Naphtali on the North; Reuben, Simeon, and Gad on the South; Ephraim, Manasseh, and Benjamin on the West; and the Sanctuary in the midst of them all, or in meditullio, and Aaron with the Priests and Levites immediately surrounding and encompassing the Sanctuary: So that the Sanctuary and the Ministers of it were encircled and guarded about by the auxiliary Forces of all the twelve Tribes and of all the men in the Camp. It is now offered to the option and vote of all ingenuous persons, whether they had rather choose to make a breach and violation of that order, by carrying weapons not defensive, but offensive, to the Ministers of the Sanctuary, or else become Angeli castrametantes, Angels, even guardian Angels, pitching their Tents round about them.  
3. The same Divine Wisdom in his own peculiar Commonwealth, to enforce a happy association and blessed fraternity 'twixt Gentry and Clergy, took and selected some eminent person of the State, and another eminent person of the Church, and united and sorted them together: Just as the same Piety and Prudence under the New Testament consorted the very Apostles, two and two, for the ferment and perpetuity of love and respect among themselves, and to consummate a very equipage of honour from each mutually and reciprocally. 
Exod. 17.12  Thus was Moses consorted with Aaron in the very first field that ever his people fought; and the Lord caused it to be recorded ad perpetuam rei memoriam, v. 14. Writ this for a memorial in a Book; that the same course might for ever after be holden in all. The like union and conjugation was of Barak with Deborah, 
Judg. 4.9. Isa. 37. 2 Chron. 20.14. 2 Kings 13.14.  of Hezekiah the King with Isaiah the Royal Prophet, of jehoshaphat with jabaziel, of joash with Elisha. Thus both the Lily and the Cross were very consistent in God's Heraldry. And their mutual and reciprocal honour and respects to each maketh them both, as the Church in the Canticles, terribilis sicut acies ordinata, i. e. terrible to others, and amiable 'twixt themselves, as an Army with Banners.  
Thus, 1. the signal vote and prayer of the King of Israel, God's great Legislator, 2. the posture of the twelve Tribes of Israel, 3. the fraternity of Sacred and Secular Order, make up King salomon's triple cord to bind and unite their affections reciprocally to each other.  
4. It is highly observable by the proud contemners of the Clergy, and singly and solely is an argument demonstrative and invincible for Priestly honour and dignity against all gainsayers of Corahs' order, That cùm in omni natione certum aliquod nobilitatis argumentum, 
Joseph. in vita sua.  i. e. Every Nation hath some particular way of ennobling, and some particular evidence and declaration of Nobility and preeminence; as Arms for a great part is in Spain, Merchandise in some States in Italy, Learning in France, specially that of Judicature: so Gods own peculiar Jurisdiction and Republic of the Jews was famous for the Priesthood. A Priest was, even for civil privileges and enfranchisements, a Gentleman. Therefore hath the Apostle not knighted, or ennobled, but crowned every good Soul with that style, Regale Sacerdotium. 
1 Pet. 2.9.  To be Royal without Priesthood seemed not to him Dignity enough. Thus than the best Jewish Antiquary advanceth that despised Order and Profession; 
Joseph. in ini ●o Vitae.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. i. e. As others have other badges and cognisances of Nobility, the Priesthood is that amongst us Jews: and it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. an evidence of somewhat splendid and illustrious in that Order in the eyes of God and of good men, even in Gods peculiar Diocese of Israel.  
5. Next, it is as highly remarkable, that in that peculiar Regiment and Jurisdiction of God, he chose the Tribe of Levi before any other, specially because akin to Moses the Prince of the Congregation, and King of Jeshurun. And Moses himself was at once the Son of a Priest and of a Priest's Daughter, (Exod. 2.1. a man of Levi took to Wife a Daughter of Levi) and married the Daughter of a Priest of Midian, Exod. 2.16. and so had sanguinem duplicatum (in our Lawyer's phrase) with the Sacerdotal Order. O that our English Gentry would either know or believe this, who think their houses and families disgraced, and their blood stained and corrupted, if any of their kin become of the Clergy. These, these Electors (as Antipodes to the Divine and Mosaical Election) had rather choose (as jeroboam the Son of Nebat) of the lowest of the people, then of the highest of their own kindred. But (God be thanked) neither God nor Moses were once of their opinion. How far distant and dissonant, how diametrically opposite to God and Moses were they who would not have the Cross (the Emblem of Church and Churchmen) in any conjunction with the Lily (the emblem of the State) in the Kingly or Royal Arms! As if it were a huge diminution and abatement of Honour for Levi to have the least relation to Moses; though Moses had his Father a Levite, his Mother a daughter of Levi, and his Wife too a daughter of a Priest in Midian.  
6. There is yet another thing not of inferior consideration to the others precedent. The rule of Jews is, 
〈◊〉 l. 2. c. 6.  Siquis lanio, aut tonsor, aut coriarius, etc. No Butcher, or Slaughterman, no Barber, or Weaver, or Tanner, etc. shall at any hand become a Priest. Not that the Arts themselves were unholy or illegitimate; Sed quod eb corum sordes populus in cujusvis successione non acquiesceret: i. e. The holy people of God, his Saints, would never acquiesce in so sordid a succession. A good pattern in the Sinai of Moses for the real Saints of God in the mount Zion of the Gospel.  
7. The Ministers of Gods own peculiar Diocese have this title and appellation from Gods own mouth, and in his own Heraldry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either actively, favourable, benign, gracious; or passively, highly favoured, 
Deut. 33.12.  highly graced by Jehovah. Let thy Urim and thy Thummim be with thy favourite, or favoured one, Deut. 33.8. In the Gospel there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Function, Ephes. 3.8. So that both Old and New Testament do sign and seal and exhibit a near relation, a specialty and singularity of favour from God and all good men. All the people are sometimes called Gods peculiar; but these, the peculiar Tribe of a peculiar people. As the Blessed Virgin hath a word new-minted and coined by the Angel, Luk. 1.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word not found in any either Ethnic or Ecclesiastic Author; so, as if all the Clergy were in some measure sons of the Blessed Virgin, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, highly favoured by Jehovah, and the followers of Jehovah.  
8. In the last place; the very last Prophet in all Israel is another Boanerges, (besides them in the New Testament) speaketh thunder and lightning against all Malignants to that Sacred Order in all Ages. Will a man rob God? an emphatical interrogation. Will an Edomite, Amalekite, Philistine, or any man, rob God? or, will he rob, or kick, his own God? so the LXX. render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Will he supplant, or cast his own God under feet, as it were? The sacrilegious contempt of Priests endeth in downright Atheism; as Sir Edw. Cook before told us. Next, there is pertinacy and obstinacy in those Malignants: They plead, Not guilty, to the World's end; Wherein have we rob thee? God assumeth the propriety; Ye have rob me in Tithes and Offerings, i.e. in detaining what should support my Servants and Service: So Deodate of Geneva, and Saint Hierom of old, in Mal. 3.8. And after all, the contempt is hereditary and ancient, even from the days of your Fathers, v. 7. After arraignment and endictment God proceedeth to sentence; Ye are cursed with a curse, because ye have thus rob me, even this whole nation, v. 9 It seemeth, though they were Gods peculiar people, yet many, many such enemies there were to his highly-favoured Levi. Yet one good expedient there is for that and all Nations after it: v. 10. Bring in all the Tithes,— prove me if I will not open the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.  
Thus God in his own Diocese giveth good measure of favour and honour to his Priests, pressed down, shaken together, and running over; whilst our English Proverb speaketh our English sense, It is well when it pincheth on the Parson's side.   

SECT. V Jus Evangelicum; The Evangelical Account, under the Gospel.  
THe great Shepherd and Bishop of Souls, the holy and harmless Priest, separated from sinners, maketh some special, peculiar and eminent reward belonging to a Prophet, quatenus, and co nomine, as a Prophet: Matth. 10.41. He shall receive a Prophet's reward, i.e. a signal and honourable recompense. Otherwise our Saviour's speech hath no edge, no enforcement in it at all. Thus Christ's own Angel preacheth us his Doctrine; Those that be wise shall shine as the brightness of the firmament; i.e. all sons of light, 
Dan. 12.3  all sons of wisdom: But those that turn many unto righteousness, i.e. Teachers and Instructers, as the Stars for ever and ever; i. e. A greater knot and union, a happy constellation of light and glory shall be upon them. There is yet an additional and accumulate glory and eminency from the tongue of Christ's Angel; 
Dan. 12.13.  Go thy way, Daniel: for thou shalt rest, and stand up in thy Lot at the end of days. IN SORTE TUA, i. e. in sort Prophetarum, that is, the most noble and gallant portion and station, as Mr. Mede interpreteth it. Our great Rabbi then signeth and sealeth a warrant, Teste meipso, Matth. 10.41. That any Patron, Fautor or Gaius to a Priest or Prophet shall have a glorious income or revenue for his expenses. For he that receiveth a Prophet (i. e. relieveth and maintaineth, supporteth and fomenteth a Prophet) shall be partaker of a Prophet's reward. The ground and reason is evident; Because each Fautour and Fomenter of a Prophet hath an interest in and influence upon the work, and consequently hath a kind of title and entail upon the reward that appertaineth unto it.  
2. The great Bishop of Souls, though he himself were a Priest holy, harmless, undefiled, and separated from sinners, yet vouchsafeth a Benjamins' portion of respect and honour to the Function and Order, even then when it was debased and almost desecrated by the enormous crimes and personal unworthiness of those that were invested and inaugurated in the Priesthood. And this singular zeal should be highly observable, and made exemplary to Zealots of a quite contrary temper and disposition. His indulgence and condescension to the worst Priests is very legible Mark 1.44. Vade, & ostend te Sacerdoti, & offerto. Is our holy Lord and Master a Macenas and Patron even to such Priests? Saint Cyprian giveth the Doctrine upon that Text: 
Lib. 1. Epist. 65.  Dominus P●ntificibus & Sacerdotibus honorem servavit, quamvis illi nec timorem Dei nec agnitionem Christi servassent: i. e. That pure, holy and undefiled Priest hath a fair reserve of honour even to those that reserved no fear of God nor honour of Christ himself. Sure it is strange, that the pretended zealous Disciples of Christ should in this point or matter become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wholly opposite, both to Christ and such unworthy Priests at once. 
Epist. 55.  And the same Father doth both heighten and strengthen that observation by St. Paul's example: 
Act. 22.5.  Nosciebam quia Pontifex est: scriptum est enim, Principem populi tui non maledices: That, quamvis impii, sacrilegi, cruenti, though impious, sacrilegious, bloody Priests, nil praeter inane nomen & umbram, no real, Sacerdotal honour and authority, yet, Vade, ostend, offerto, Go, show to the Priest, and offer to him. Neither did our Lord only reserve respect and honour to the external and Judaical Priests, but (which is far more) even to his own menial and domestic Apostle: Judas, quamvis malus pecuniam dominicam dispensavit, non malam nec inutilem bene accipientibus fecit, 
Contra Petilian. 3.  as Saint Augustine voteth it: i. e. Though Judas had the honour of being Steward or Treasurer of Christ's house, his foul hands did not corrupt or embase his Master's charity to the poor. Another Father speaketh for veneration of the Order even in the most unworthy persons: 
Ephr. Syrus, de Sacerdotio, p. 20.  As Gold or a Jewel is still Gold and precious when it falleth into the very Mire or Dirt; sic nec Sacerdotium sordidum redditur, quamvis indignus sit qui illud recipit; i. e. so the Priesthood is not base, though the Priest be unworthy. The like Doctrine with that of the great Bishop of Souls and our Lord and Master, is taught by Isidore of Pelusium, Lib. 2. Epist. 3. and by St. Bern●rd, Serm. 3. de Adventu Dom.  
3. While Sacrilege, i. e. the violation of Persons, Things, Places sacred, is esteemed in this last and worst age a venial sin, or no sin at all, I find no one Sin whatsoever hath such an exemplary and miraculous hatred declared from God the Father, God the Son, and God the Holy Ghost, as that peccadillo in the eyes of flesh and blood. It is a sin against which Gods vengeance hath smoked by special and signal judgements and penalties, no less than four or five times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. in the very moment or instant of its commission, even flagrante crimine, as they say. And let the best Patron of that sin even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, search and dig from the superficies or surface of the Scripture to the very bottom of it, and he shall not find a parallel vengeance upon any species or sort of sins. Doth Uzziah intrude into and violate the sacred Order? 
2 Chron. 26.20. Num. 16.  His Leprosy is Gods-token sent him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Do Corah and his Complices equalise and levelly themselves with the sacred Priests Aaron and his Sons? The vengeance of the God of Heaven openeth the earth, and giveth a double miracle of wrath, and those sudden and contemporary with the sin. Doth Belshazzar with his thousand Princes, though heathen only, violate and abuse the sacred cups and utensils? He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smitten with trembling: which was Gods-token on Cain also for the same enormity. Thus God the Father is at the expense of more fatal and mortal miracles against this sin then any other of the first or second magnitude.  
Our Lord and Master, 
Luk. 12.14. Joh. 8.11.  the second Person, waveth giving any sentence or judgement in the case of Inheritance, and in the case of Adultery; but he passeth sentence and judgement and penalty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the violaters of his House, and abusers and murderers of his Zechariah and his Successors. His whip of small Cords, 
In Mat. 21  as Saint Hierom believeth, wrought a greater miracle than any in the whole Gospel; Quòd unu●homo, & illo tempore contemtibilis, etc. potuerit ad unius flagelli verbera tantam ejicere multitudinem, etc. Such is our great Bishops fiery zeal and indignation, that he himself is both Accuser, Witness, Judge and Executioner; which is very singular, in that case alone. 
Mat. 21. & Joh. 2.  And this miracle also is doubled (as Pharaohs Dream) and acted twice over, for the certainty and confirmation and ratifying of it to all ensuing Ages and Generations, as Grotius in Joh. 2.14. and Mr. Mede observe. So that Christ made it both the Alpha and Omega of his Episcopal care and inspection.  
Lastly, the Spirit of Christ, the third Person, by the mouth of Saint Peter, punisheth the fraudulent surreption of things Sacred from the h●nds and feet of the Apostles, 
Acts 5.  in Ananias' and Saphira's case. While now, Generous and Courteous Sirs, the blessed Trinity hath vouchsafed a double Trinity of Miracles (pardon the Phrase) as so many Pillars of Salt to season the memories of all posterity, what Christian can soothe and flatter himself in the innocent nature of such sins? Though no such miraculous productions of Divine Providence did yesterday or to day appear from the hands of Father, Son, or Holy Ghost; yet these were written for our example, 
1 Cor. 10.11.  and are for our admonition, upon whom the ends of the world are come.  
4. After the great Bishop of Souls, let the great Apostle Saint Paul produce his strongest zeal for the honourable support and sustentation of the sacred Order to the world's end. He useth a double Argument: A Minori first, à Jumentis; The Ox not to be muzzled, 1 Cor. 9.9. Yet higher, from men that labour in carnal works; If we sow unto you spiritual things, is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great matter, if we reap your carnal things? ver. 11. I observe that the same St. Paul giveth out an Injunction, Let him that is taught communicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all good things, Gal. 6.6. And if the Compensation be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet in his liberal eye those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are but a small recompense for our Pastoral pains: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Is it a great matter if we reap, etc. In Gods own Law the inferior office and function of a Levite (that was Plebs & vulgus Cleri) was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no small thing: Is it a small thing that God hath separated you (even Levi) from the congregation? Num. 16.9. But in the liberality and magnificence of the Gospel-Spirit, if ye give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all your carnal things, it must not be written down and put into account as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great matter. And yet the discharge of that little debt is a sore burden to break some men's sleeps, and backs, and hearts also; though an Apostle instructeth them, that for us to reap their carnal things, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no great matter. By a just and true and modest collation of both Texts, Num. 16.9. with Gal. 6.6. it is an evident conclusion, That the lowest Office of Ministry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great in God's account, whilst the greatest honorary by carnal and temporal things is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any great matter in Gods own eyes. Let not then thine eye be evil, because Gods is good.  
5. The great Saint Paul again, who one while is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Eph. 3.8.  less than the least of Saints, in his own Heraldry and account, yet elsewhere useth a word of pregnancy, an Hyperbole and supersoetation of honour and respects to the sacred Order of Ministers; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to esteem them very highly in love, 1 Thes. 5.13. a compounded, decompounded and superlative honour. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth Abundance, yea Superfluity: So Rom. 5.17. Jam. 1.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maketh some addition and augmentation. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaketh an exceeding, excessive and superlative degree of honour. As the same Saint Paul by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Thes. 3.10. praying exceedingly, intimateth the excessive and constant and violent fervency of his Apostolic affection in begging the blessing of God on the same Thessalonians. Now where the Holy Ghost addeth one jota or tittle in the Book of God, it is not to be accounted idle, frustraneous or superfluous. For (as Saint Bernard excellently) Si nec folium de arbore, nec unus è passerculis cadit, etc. If not a leaf falleth from any tree, nor a Sparrow from the housetop, without the providence of our Heavenly Father, sure not one apex or jota falleth from the Spirit of Wisdom without a wise and just and provident election. Saint Paul's choice word doth therefore soberly and gravely signify, according to that Rhetorical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Incrementum (as Casaubon calleth it) of his and our Lord and Master, 
Luk 6.38.  even good measure of honour and respects, pressed down, shaken together, and running over, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That as in the Office and Function of a Bishop he culleth out and selecteth a word of most exquisite and accurate signification and emphasis, 
Tit. 1.5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set in order the things that are wanting, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, singly and solely, is to make strait or right; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is, throughly to do it; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do it not only exactly, but over and over again. As thus in the discharge and execution of the Work and Function there should be exactness and accurateness ex parte Episcopi; so in the retribution and remuneration of that Office there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of honour, of love, of respects, ex parte Laici. And as the same Saint Paul saith personally of himself, that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only stretch himself to the fullness of his measure, 
2 Cor. 10.14.  but, as it were, tentour himself far beyond his scantling, to do service to the Church of God; so would he have a compounded and super-compounded love and honour from those he so serveth, & the Pupils of that holy tuition. Yet once more, the very same Apostle in the abundance of affliction, dishonour and disreputation from an ingrateful world hath another high superlative, 
2 Cor. 7.4. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a superabundance of joy even in the midst of those sorrows. An excellent Lecture, which containeth both Doctrine and Use of Joy and Comfort to that holy Order of men in their most abject and despicable condition for Christ's sake. Lord, give me and all of us utramvis fortunae paginam, either a supereffluence of their love and honour, or else a compounded and decompounded joy and comfort under their dishonour and disgraces. Amen.  
6. Let it not seem strange, or a prodigious piece of pride, if the Ecclesiastic Minister claimeth, even jure Divine, at least a Gavel-kind of honour with, or above the civil or secular Magistrate. It is certainly true that the secular Magistrates even in Scripture-idiome and language are called Elders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when we read of the Elders of Israel, the Elders of Judah, the Elders of the People. By which way the notion of the words 1 Tim. 5.17. may justly and truly be construed by way of transit us à Thesi ad Hypothesin, as Rhetoricians call it, thus, Cùm omnes Seniores, sive Reip. sive Ecclesiae, duplici honore dignandi sunt, tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, maximè, Seniores Ecclesiastici, qui laborant in verbo & doctrina i.e. Whilst all Elders deserve double honour, specially and signally the Ecclesiastic Elders do, that labour in the Word and Doctrine. In the beginning of that same Chapter, Elder is used in that larger and general sense; Rebuke not an Elder, but exhort him as a Father; the elder Women as Mothers. And why not here so also, for a civil Elder? And both the one and the other were in place of the Firstborn; and therefore a double honour was due to each promiscuously and indefinitely; because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not Alms, but Tribute of honour from the inferior to the superior, and of the same nature with honour to Princes and Magistrates. If that exposition seemeth too supercilious and stately for the honour of Churchmen, yet it seemeth to be secundum cor Dei, Psal. 87.2. The Lord loveth the gates of Zion (where the Temple was sumptuously and magnificently built, and many Schools of the Prophets erected) more than all the dwellings of Jacob. And upon this account it was a Psalm or Song for the Sons of Korah, i. e. men of sacred Order; yet might it be sung by them without any tumour or superciliousness of spiritual pride. According to the genius of the sweet Singer of Israel, secundum cor Davidis, also, I had rather be a Doorkeeper in the house of God, (i. e. a Lazar at the Door, or one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient Christian Church) then to dwell in any Tents of ungodliness, i. e. to be a Centurion or Chiliarch in tents secular and civil. However it fareth with the aforesaid expositions of the three aforesaid Texts, yet it is an indubitate truth that the Quota pars of Reverence and Maintenance is thus far determinate and definite, even jure Divino, to wit, double Honour. And that exalteth and advanceth as high as the state and condition of the Firstborn: which soundeth too high and lofty for the tender ears of this Age: for it clearly involveth Lordship, Dominion and Jurisdiction; and therefore concludeth at least a participation of honour (if not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with the Civil Magistrate himself.  
7. Lastly, If any of you will needs vilify that which our great Master Christ and his great Apostle do so magnify; let us know then what it is thou dost magnify and make a just account of. Is the whole mystical body of Christ great in thine eyes? Why, the Ministry is most immediately serviceable for the consummation of the body of Christ. 
Eph. 4.11, 12.  Is it thine own Soul thou magnifiest? Why, in Scripture-phrase, qui aliquem erudit, dicitur Animas facere, he that teacheth, maketh, or gaineth, Souls. Thus, Animas quas fecerant in Charran, Gen. 12.5. the souls which they had gotten in Haran. FECERANT, hoc est, Deo lucrifecerant, Souls which they had instructed and reduced to God. Lastly, is it God's grace and Spirit thou canst magnify? Why, while the Physician is but Minister Natura, and the Lawyer and honourable Counsellor is Minister Justitia, the other is Minister Gratia and Minister of the Spirit. It is a rare and singular observation, which I never found but in one Author, and he one that lived above a thousond years since, touching the unluckiness of the Ministry. It is Isidorus Pelusiota, in the case of Zosimus and Maro and Eustathius, three scandalous and obnoxious Ministers of his time. There is this difference, saith he, betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ministers Ecclesiastical, and Ministers and Magistrates secular: If these offend, the whole world can distinguish betwixt their Persons and their Functions. No disparagement falleth upon any but the offenders. But if Ecclesiastical persons become obnoxious, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. they confound their Persons and their Functions, and transfer the shame of the faults of some even upon all, yea upon the whole Order itself. Which is a practice too disingenuous & unjust for the candour and lenity and gentleness of any of your generous and Christian Order. These may transcribe a better Copy from that great Patron of the Clergy and Martyr of the Church: I am, saith he, so much a friend to all Churchmen that have any thing in them beseeming that sacred Function, that I have hazarded mine own Interests, chief upon Conscience and constancy to maintain their Rights.— I must confess, I bear with more grief and impatience the want of my Chaplains then of any other my Servants, and next (if not beyond in some things) to the being sequestered from my Wife and Children, since from these indeed more of humane and temporary affections, but from those more of heavenly and eternal improvements may be expected. Sic Carolus Magno major in 24. Sect.   

SECT. VI Jus Ecclesiasticum; The Ecclesiastic Primitive Account.  
WHen in the Old Testament Shechem, 
Gen. 34.19.  Hamors son, by Divine Express and Heraldry was more honourable than all the house of his father, because he received the badge and cognisance of Religion; and when in the New Testament the men of Beraea were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more noble and generous, of a better kind and stock, than those of Thessalonica, because they received the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all readiness of mind; by a parity of Reason and Religion those are the most noble and honourable Christians, ancient or modern, which receive a Prophet in nomine Prophetae, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all promptness and propenseness of love and respects.  
In the Spiritual Heraldry of Holy Writ, we find the very Order is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 5.4.  very Honour; yet more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, double honour 
(a) 1 Tim. 5.17. ; yet further, transcendent and superlative honour 
(b) 1 Thes. 5.13.  is their due and debt: And the express title of Lord is given to 
(c) 1 Kings 18.7, 13.  one; and to others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
(d) Acts 15.22. Heb. 13.17, 24. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
(e) 1 Tim. 5.17. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
(f) Rom. 12.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Xenoph. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Summus belli Capitaneus, Id. l. 7. , Leaders, Captains, Dukes, yea Stars 
(g) Rev. 1.20.  and Angels 
(h) Rev. 1.20. & ●. 1, 8, 12, 18. & 3.1, 7, 14. ; Titles of not inferior Alloy to Lord Bishop. Thus far we have an Indemnity by the Act and Writ of the great Bishop of Souls. And the guise and mode of ancient Christendom was, boldly to transcribe the Copy from so fair and authentic an Original. St. Ignatius to those of S●●yrna, Honora Episcopum, ut Principem Sacerdotum, imaginem Dei ferentem; that is, Honour the Bishop, as the Prince of the Priests, and as bearing the image of God. Nothing more customary and fashionable with pure Antiquity, then to speak of them with honourable Appellatives: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Most honourable Lords; Gods-beloved Lords; Most holy, Theodoret, lib. 1. c. 4, & 5. & lib. 3. c. 9 & lib. 4. c. 9 and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Father in God, as Cyril of Alexand. edit. Biniis, p. 227. And because abstractive terms are most significant and emphatical, they were very prodigal of such Prefaces of honour and respects. Thus the noble Volusianus, Illustris Dominus 
(a) Aug. epist. 3. , bespeaketh the great Bishop of little Hippo 
(b) Ep. 2. , Incolumem Venerationem vestram summa Divinitas tueatur, that is, The sacred Majesty and Divinity protect and defend your venerable person. Yea, even St. Hierom himself, an ancient Presbyter, writing to St. Augustine (a young Bishop to him) Beatitudin is vestra literae 
* Epist. 13. , saith he, The Letters of your Blessedness, or Benediction. And again, 
† Epist. 53.  Incolumem Sanctitatem tuam Divinitas tueatur, that is, Let the Majesty of heaven defend your Holiness. In the Ephesine Council 
* Concil. Biaii, tom. 2. p. 237, & 177, & 178.  to Nestorius' Bishop of Constantinople they use these honourable Titles;— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— thy Holiness,— thy Sanctity,— thy Reverence. And when Charisius, an obsequious Presbyter, maketh his address and application to the whole Convocation 
* Tom. 2.359. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For this cause I prostrate myself before your Sanctity. And the ancient and reverend St. Hierom thus taketh his leave of St. Augustine, 
† Epist. 14.  Vale, aetate fili, dignitate parens, that is, Farewell, my Son in age, my Father in honour and in God. I shall close and conclude this Sorites and Accumulation of Honour with St. Chrysostoms' observation, very proper and pertinent to our Age, 
* El. Ps. ●3.  Haeretici à diabolo honorum vocabula Episcopis non dare didicerunt, that is, Heretics (not true Christians) have learned f the Devil, not to give due Titles of honour to Bishops. An angry word of a Patriarch. In a parallel observation St. Cyprian observing how tender and curious our blessed Saviour was, that he might give honour to the Priests even of the Jews, even then when their malice was hot, as set on fire by Hell, against him, Docuit enim, saith he, Sacerdotes veros legitimè & plenè honorari, dum circa falsos Sacerdotes ipse talis exstitit, that is, He taught how lawful and plentiful honour ought to be rendered to true Bishops and Ministers, when such honour was given even to false Priests by the best Bishop of Souls.  
In the next place, as their Titles throughout Christendom were glorious and magnificent, so their Possessions and Patrimony were not penurious and despicable. The great Bishop of little Hippo, though he was extracted ex nobili prosapia, of a noble stock or family, 
In vita Augustini.  as Possidonius writeth, yet had such a full and fat Ecclesiastical Patrimony and Revenue, 
Epist. 225.  that himself saith, Vix vigesimâ particulâ res mea paterna existimari potest in comparatione praediorum Ecclesiae quae nunc, ut Ecclesiae dominus, existimor possidere; His noble and natural father's Estate and Patrimony was no better than the twentieth part of what he enjoyed as Lord Bishop of the Church. Yet in his greatest eminence and affluence his friends and foes also were his Compurgators, 
Ibid.  Nullâ nos cupiditate pecuniae in rebus Ecclesiasticis sordidari, that he was not debased and degenerate by any unhandsome concupiscence toward Mammon. The most Great and most Christian Constantine, and the first Christian Emperor, had so gracious and liberal an eye to Church men, that (as our Lucius in England) Ex statuis Ethnicis pretiosioris materiae pecunias conflavit, & Ecclesiis contulit, that is, 
S●z●●● l. 2. c●●.  He spoilt the Heathen, as Egyptians, and coined the most precious substance of their Idols into currant money, and gave it to the Servants and Services of the God of Israel. Yea, 
Sozom l. 1. c. 8. & l. 5. c 6.  ex publicis tributis per singulas civitates, etc. He made an augmentation from public Tributes, as Donatives and Honoraries to the present Churchmen, and made them a firm conveyance and perpetuity by an established Law. 
Eu●b. l. 2. de vita constant.  And if any died either Intestate or without an Heir, his Estate was given as a Congiary to the Aerarium Ecclesiasticum. The Church of Antioch had likewise Plurima vasa, 
Theod●●et. l. 3. c. 12.  anathemata & pecunias, many precious Utensils, Riches and Offerings, from the same liberal hand. Nay, his Magnificence was so eminent and exemplary to persons of the Church-order, that they were no less than Commoners at the Emperor's Table: 
Eus●b. l. 1. de vit. Con.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insomuch that some envious and disaffected persons verbo Ironico Pupillum Eccl●siae nominarent, that is, in our modern Phrase, He was Priestridden, and a very Pupil and Ward to such Spiritual Tutors. Of the same temper and genius was another Emperor, Theodosius; so charitable & observant of men of Sacred Order, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Secrat. l. 5. c. 4.  etc. He did not only abundantly honour Priests of his own faith and persuasion, but the very Novatian Bishops also.  
One Primitive Bishop, 
Sozom. l. 7. c. 27.  Acacius Bishop of Beraea, gave this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this evidence and indication of excellent virtue, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all his life long his Episcopal See and House was an open house for all comers of the City.  
I could easily give a Galeed, a very heap, of Witnesses from Primitive Christians: but I will not further tempt and over-lay the patience of any generous Reader.   

SECT. VII. Jus Naturale, from those under the Law of Nature, either Patriarchal or Ethnical.  
THe light and law of Nature, among Patriarches and refined Ethnics, made their Priests or Ministers of a splendid and honourable account and condition. This Law of Nature, as well as the Law of Moses and of Christ, is expressly styled the Law of God, Exod. 15.26. & 18.16. when as yet the Law was not given in Sinai. And so also by Saint Paul's Gospel-Divinity it is said of Heathens, Rom. 2.14. that they are a law to themselves, and that the Law is written in their Hearts, v. 15. Thus it is said of Tithes and First-fruits, the Honoraries of the Priest, Non tardabis, Exod. 22.29. Thou shalt not keep back, materially to be considered, evidently showing it was a custom of old before the Levitical Law. So Deut. 23.21. Non tardabis, that is, Thou shalt not be slack to pay, viz. what was then already due.  
It is confessedly true on all hands, that among Patriarches the firstborn was the Priest, and so Head and Lord and Prince of the whole Family. On this account Jacob calleth Reuben, primum in donis, i. e. in sacrificiis offerendis, Gen. 49.3. By right of primogeniture the Sacerdotal Function was Reubens. The firstborn terminis terminantibus are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotes, Exod. 19.22. And this honour infallibly was vel ab ipso Deo, vel ab Adamo Spiritus S. instinctu, 
De Minist. p. 235.  as learned Gerhard saith, either by Gods own assignation and designment, or by Adam from the Spirit of God. Now the Firstborn was, First, higher than his Brethren, Psal. 89.27. next in honour to his Parents, Gen. 49.3. Secondly, had a double portion of his Father's goods, Deut. 21.17. besides his inheritance; Thirdly, succeeded in Government of Family or Kingdom, 2 Chron. 21.3. And, fourthly, in the administration of Priesthood and service of God, Num. 8.14,— 17. And these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exod. 6.25. Heads of the Fathers, Archpriests, or Lords Spiritual.  
Under this Meridian of the light of Nature Melchizedek, though he had even Royal Revenues and Patrimony, yet as an accession of just honour received Tithes and Gifts from Abraham, Gen. 14.20. Sure then a noble, splendid and magnificent honour was not judged incompatible by the grand Sages of Nature, either Melchizedek, or Abram, or Jacob.  
2. The last Prophet of the Old Testament carrieth an Angel or Messenger of God in his very name, MALACHI. And this Angelical Doctor, to confute the sordid and sacrilegious Israelites, borroweth an Argument or Topick from the very Ethnic devotion, Ch. 3.8. Will a man rob his God? Will an Heathen, an Amalekite, Philistine, Aethiopian, or any man rob his God? Any Minister or Messenger of the New Testament may as justly argue from the same Topick against any Sons or Patrons that defraud their Priest Evangelical, Will a man rob his own God?  
In Sacred Register we find an high and honourable account from Heathen and Exotic Nations. Even Philistines by the light of Nature would consult and deliberate with sacred Persons in things Divine. Even when Princes of Philistines (which is not a little remarkable) had before given their own votes and voices, 1 Sam. 5.11. they afterwards consulted with their Priests and Soothsayers, 1 Sam. 6.2. And those sacred (yet profane) Priests would not have Gods own Ark go away empty, v. 3. What a shame then and opprobry is it for Christian Magistrates to assume a Monopoly of Votes and Suffrages to dispose of God's Ark as they please, with the exclusion and excommunication of Ministers, to whose cognisance and jurisdiction such things do most properly and immediately appertain, and without whose advice it is too often sent home empty! Again, while the very Kine of Philistines prefer the honour and home of the Ark of God before their own home and their own Calves, 1 Sam. 6.12. yet some more brutish than the beasts of the idolatrous Philistines, if they and their own issue are at ease and plenty, care no more than Gallio, Acts 18.17. for the honour of the Ark and its Ministers, still lowing after their own, and not stepping one foot to promote the security, subsistence and honour of God's Church. 
Grot. de Jure belli l. 3. c. 11. sect. 10.  And further, though these Philistines were grand Malignants to the State of the Jews, yet had they some tender bowels of mercy to the College of Prophets in Gaba, 1 Sam. 10.5, 10. even as the barbarians had to Saint Paul, Act. 28.2. Again, the tenderness and indulgence of Pharaoh and the Egyptians towards their Priests hath not a bare record, but an Elogium and Encomium from Sacred Writ: They sold not their Lands, even in exigency of Famine, Gen. 47.22. and v. 26. except the Land of the Priests only. How guilty then are all rapacious and rough-handed Esau's, that even in the affluence of peace and plenty have not so much as an Egyptian kindness for their Priests, yea, to whom no Mummy is so sweet, so nutritive and restorative as what is made of the Corpse of a bleeding Church! Even he also that had an Ephod and a Teraphim, had a zeal (though not according to knowledge) toward his Priest, Esto mihi in sacerdotem & patrem, Judg. 17.10. Be unto me a Father and a Priest. Though a Father to him in affection and duty, yet was he really a young man of Bethlehem-Judah, v. 7. Such reverential respect had Micah towards that young man, as to his Father. But now, God knoweth, many true Fathers of the Church are made (as we say) younger Brothers in the account and esteem of the World by a strange inversion and commutation of a blinder zeal then that of Micah. Yet once more, the only Topick by which this Micah proveth, concludeth and ratifieth a benison to himself, is this, Now I know that the Lord will do me good, seeing I have a Levite (the young Father- Levite) to be my Priest, v. 13. His Ethnic Logic had more reason and religion in it then any Christian that seethe no benediction from a society and cohabitation of Priests. Thus far Heathen Divinity even in Sacred Writ and Record.  
3. The voice of Heathen for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Saint Paul's charge and command, that is, Reverence and Maintenance, is so Catholic by instinct of Nature, as if it had been concluded and enacted by an universal Parliament; and this also by the grand Swordmen or Grandees of Heathen Militia. 
(a) X nophon l. 5.  Cyrus' having collected a grand sum of money amongst his Captives, caused it to be divided, and gave a Decimation to the Priests of Apollo and Diana. 
(b) Plin. l. 12. c. 24.  Alexander the Great having conquered the Countries of sweet Odours and Frankincense, sent a whole Ship-lading thereof to the Priests of Greece, 
(c) Joseph. Ant. l. 10. c. 13.  Nabuch●●●nosor did the like; Largissimum nimis to the Priests of Belus Temple. 
(d) Alex. ab Alex. l. 3. c. 22.  The Locrians, in their benevolence to the Clergy, vowed even the ninth part. 
(e) Caesar de B●llo Gal. l. 6.  The custom of the ancient Gauls, our own British Ancestors, was, to give almost all in effect which they got by War, unto the Gods and their Priests. 
(f) Alex ab Alex. l. 3. c. 22.  Lucullus upon this very account abounded in wealth, because he paid God and his Priests so faithfully and abundantly. From the frequent Inductions of pregnant instances I am prone to wish that many English Christians would learn (as salomon's Sluggard is bid to do from the Ant or Pismire, Prov. 6.6.) even from barbarous Ethnics and Paynims, what respect and reverence is a due debt to Christian Priests and Ministers. Those English that account the lowest of the people fit to be Ministers of God, may learn either from the Heathen Romulus, 
(g) C. Rhodig. Antiq. L. l. 12. c. 2.  who elected Priests genere excellentes & virtute praestantes, that is, such as were eminent for their stock and extraction, and excellent for virtue; or from the Potitii and Pinarii, 
(h) Seru. in Aen. 8.  which were two noble Families, and yet were employed in sacrificing morning and evening to Hercules: yea, even 
(i) Plut. de ●si●● & Osir p. 134  Kings themselves were usually elected either from the Military or Sacerdotal Order; the one, for courage and magnanimity; the other, for piety and wisdom. Those English that account all secular charges and encumbrances most proper for the backs and purses of Priests, may learn again of the Heathen Romulus, who 
(k) R●sia. Antiq. l. 3. ●7.  having constituted sixty public Priests after the founding of Rome, granted that they should be immunes propter aetatem à militia, & propter privilegium exemti ab urbanis negotiis, that is, free both from military and civil services. Those that would have them little better than Alms-men or Mendicants, may read a contrary Lecture, 
(l) Cic. 2. de Legib. R●sia. l. 3. c. 27.  Praeter Idaeae Matris famulos nequis stipem cogito; At Rome were allowed no Mendicant Priests besides those of the Idaean Goddess. Those that make it a sport and pastime to see a Priest blind or lame, without integrity of his body or person, may blush to hear Seneca say, 
(m) Declam. 4.  Sacerdos non integri corporis quasi mali ominis res vocanda. Any defect or deformity in a Priest made him ominous in their tender eyes. Those that love to plunder the Ecclesiastic Treasury, and so to spare their own purses, have a worse Divinity than the Romans, 
(n) Liv. l. 5.  who brought much of their own Jewels and Ornaments to the Priests of Apollo at Delphos, having regard rather to public piety then private commodity. Those that are most hungry after sacred morsels, have more foul stomaches and dogged appetites then the Heathen Romans, 
(o) Plin. l. 18. c. 2.  who did not taste any new Corn or Wine until they had offered their First-fruits to the Priests; Just as Gods own peculiar people, Deut. 26.13. Those that look on the whole order and society of them as but unprofitable burdens of the earth, or as troublers of Israel, are worse than those Heathen Cities that gave them respects and veneration, as 
(p) Plut. lib. Philosoph. cum Principib.  beneficial to themselves, to their friends, and to the whole Community. Lastly, unto all sacrilegious Malignants to Sacred Persons or things 
(q) De Legib. l. 10.  the Divine Plato giveth this most Christian Doctrine (as if it came from Saint Peter or Saint Paul) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is guilty of one of these three crimes; either, first, he absolutely thinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That there is no God at all; or, secondly, that, if there be a God, he is supine, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is careless of Man and his actions; or, thirdly, that he is nothing so just and terrible to offenders as is pretended, or else so corrupt that he may be easily bribed, or in fine, that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tame and facile Deity. And 
(r) Phaedone, p. 84.  elsewhere he concludeth peremptorily, that each sacrilegious man is a dead man, both incurable and incorrigible; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But I hope the vigour and efficacy of so many Laws, Patriarchal, Israelitical, Evangelical, English, Ecclesiastical, Ethnic, will give life to him that is dead in that trespass and sin.   

SECT. VIII. Of the grand Demerits and huge Extravagancies of the Disciplinarians, or new Clergy: with a Parallel of the New fanatics with the Old Pharisees.  
THe new kind of Clergy, as King James entitleth them in 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  his Instruction to Prince Henry, have this fair Character from his Royal Pen, Unruly and fanatic Spirits among the Ministry, as bad as Highland or Border-thieves for ingratitude, lies, and vile perjuries. Their huge enormities are fully and clearly characterized by Bishop Andrews, Archbishop Bancroft, Archbishop Whitgift, Lord Keeper Puckering, Doctor Clerk, Doctor Saunderson, and others, all fairly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declaring their judgements in 
(b) D. Tho. Pierce, Answer to M. Baxter, ch. 5. sect. 6.— 12, 14, etc.  a modern Author both ingenious and judicious. But are not all their faults 
(c) Deut. 32.5.  the spots of Sons, in Scripture phrase, very small peccadilloes? In point of contempt and disobedience to supreme Authority, they are Sons of Abiathar the Priest: In point of contempt of ancient Fathers, they are Sons of Cham: In vilifying of the old Priests, Sons of Jeroboam the Son of Nebat: In point of disuse of the Creed, Sacraments, and reading the pure Word, Sons of Messalian Heretics, or Papists: In sacrilege, Sons of old Eli: In temporizing, Sons of Ecebolius, and the Priscillianists, and the like: In covetousness, Sons of Balaam, and Pharisees In titles and pretences of sanctity, Sons of Gnostics, Cathari, Valentinians: In perjury, Sons of Zedekiah, the Righteous one of God, but a perjured subject. These, all these, are the professed subject or Theatre of other Papers of this Ancmymus: and therefore I will not actum agere in this place.  
My present Province and Task is, to make an exact Parallel 'twixt the old Pharisees and the new fanatics, and to make it appear that they are both gemelli fratres, twin-brothers, in point of opinion and practices, though not contemporary in their births and productions. In pursuance of which design, it must be first confessed, that in both of them there is such variety & contrariety, that it may be said of each Pharisee as the Historian doth of C. Caesar Son of Agrippa, and Nephew of the great Augustus, Tamvariè se gessit, ut nec laudaturum magna, nec vituperaturum mediocr is materia deficiat: There is a perfect Cheequer-work of matter for some seeming grand commendation, and for as grand discommendation also. As there be in the three learned Languages verba contrariae significationis; as, SACRUM, holy, and accursed, in the Latin; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, affability, & scurrility also; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saint, and a Whore, in the holy Language: So in these two sorts of persons, old and modern, if you compare semblances and pretences with practices and performances, there is perfect contrariety, contradictions twisted and accorded together; both are viri contrariae signification is. Both in their name or titles are Pharisaei, i. e. Expounders of the Law of God, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expandere, explicare, that is, Scripture-men, and Scripture-wise: or else, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Separatists, by extraordinary sanctity above others, not as other men, Luk. 18.11. Both Masters of the Rolls and Records of Heaven, and even à Consiliis, Privy Counsellors, to the King of Kings, yet not loyal Subjects, or Friends to the Text, though they kiss the Book. Both in the light and lustre of knowledge are Pekochim, (their own word) of opened eyes, men of new light; One of them forsooth Or hagnolam, the light of the first magnitude in his age; Another, Rabbi Hakkodesh, the Holy Teacher: All, Leaders of the blind, 
Rom. 2.19, 20.  and have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a slight and slender & superficial knowledge in things less substantial and fundamental: Yet even both Lights carried in foul and dark Lanterns: and the true Light, that enlighteneth every one, discovereth their palpable darkness, with seven or eight Woes, Matth. 23.  
Both so pure and defecate that they will not eat with Publicans and sinners, Matth. 9.11. nor suffer a sinner once to touch Christ, Luk. 7.39. These cannot digest even the Lords Supper, nor have Communion with sinners and scandalous persons, but have fasted seven or ten years upon the same account and score. Their word is, Touch me not: for I am holier than thou, Isa. 65.5. and Christ's own word also, Nolite tangere fermentum Pharisaeorum, Luk. 12.1. First of all, beware ye of the leaven of the Pharisees. Both their Fasts also were with sour, leavened, 
Matth. 6.  disfigured and exterminated countenances: yet in their very Fasts they had good stomaches to devour widows, God's house, and his Prophets. Both have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Acts 16.5.  the most strict and accurate way and walking; all walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, circumspectly, in pretence. They always say, I go, Sir, and go not, as the smooth and forward Son, the Type of the Pharisee of old, Matth. 21.30. Lastly, will the Reader exhaust and swallow down their prime and accumulative excellencies by wholesale, as they say? How are both affected to God's day? No ears of Corn to be picked by the hungry, Matth. 12.1. nor a blind man to be cured, on that day, Joh. 9.16. How affected to God's Cause, or Gods Corban? Why? Calcab● patrem: Father and Mother and all natural relations shall be laid aside, or overlaid by the weight of their affection to the Cause of God or Corban, Matth. 5.5. How affected and inclined to Prayer? Praying oft, and long, and openly, Matth. 6. How in Conference? Ye, being evil, speak good things, Matth. 12.34. Such sacred Texts as these, Hos. 2.19. I will espouse thee to myself in righteousness; Joel 2.28. Your sons and your daughters shall prophesy,— your young; men shall see visions; and Mal. 4.3. Ye shall tread down the wicked, for they shall be ashes under the soles of your feet: These, all these, they espoused and monopolised to their own sanctified selves. They, the only Saints to be saved; all others, castawayes: as Mr. Calvin on Mal. 4.3. En & ecce tunicam Patris vestri, o Fanatici! Behold, the full and perfect livery and cognisances of the very Fathers of our modern Pharisees and fanatics! Thus old and new Pharisees and fanatics, like spiritual Fiddlers in Religion, do assume and wear the livery and badge of some Nobleman, that they may not appear to be what they are known to be by the Statutes of God and the Land. They are like some Medals in the world, which on the one side have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the pourtraicture of an Angel, or of a Saint, and on the other side the image of an infernal Fiend or Spirit. The Reader shall presently understand that they both are viri contrariae significationis.  
Is it now possible for such and such qualified persons, in seven or eight gallant particulars, to be guilty of disobedience and open hostility and rebellion against their Kings, God's Lieutenants? Let Josephus, himself a Pharisee, give in evidence and remonstrance against his own Fraternity: 
Antiq● 13 c. 18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in our English Translation and practice also, The Pharisees were of such prevalence with the people or vulgar, that if they spoke against either King or Archpriest, they presently obtained the Public faith and come credulity. 
Ibid. c. 23.  Yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. if, being envious and malicious, they spoke never so malignantly, they could gratify and pleasure their friends, and injure their foes. Such hath been the artifice and imposture of our modern fanatics, by ostentations and enchantments of pretended Piety, both in reference to the best King and best Priests. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such potent and prevalent Factors and Agitators against Kings, that they beat out and exiled Alexander their King out of the coasts and confines of Moab and Gilead, as Sigonius telleth us. Yea, 
De Republ. Hebraeor. l. 5. c. 11.  they made so strong infusions of principles of disobedience and rebellion in their Proselytes, that pueri etiam tormentorum patientiâ spectateres obstupefacerent, 
Ibid.  very Boys were so obstinate Martyrs, even in rebellion and sufferance, that they did amaze and stupefy the honest Spectators. And such Monsters have been among modern fanatics.  
2. Is it possible, again, for such and such qualified persons to be guilty of Violence and Extortion? The word of our great Master is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 11.39. Very Harpies for violence, though very Saints in semblance and pretences. Both have devoured Widows houses, God's house, and the Priests, notwithstanding their long prayers, and their straining at gnats. They kill, and whip, and persecute Prophets from city to city, Mat. 23.34. While both of them seem by violence to take the Kingdom of heaven, and they forsooth, the violent ones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take it by force; yet both of them are, I fear, Saint Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, violent Extortioners, that shall not inherit the Kingdom of God. They are very fortunate sons of violence, if they have God's Good-speed in each sort of violence, to heaven and earth also.  
3. Is it possible for those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those accurate and exquisite walkers to the extremities of God's commands, (as the word importeth) to be guilty of Covetousness, which is Idolatry? When our Saviour spoke of not serving God and Mammon, Luke 16.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 14. these accurate walkers snuffed at it, made mouths and jeers and mimical gestures; and that upon that very account, that he talked of Charity, Liberality and Alms, ver. 10, 11, 12. Though Piety seemeth to fill their sails, when they compass sea and land to gain Proselytes, yet Profit and Mammon is the perpetual compass by which both steer their course. Our English Pharisees have thrust their sequestered Brethren out of house and home, without the assignment of so much allowance as ejected Monks and Nuns had. 
Exam. Histor. p. 110, 111.  Sir William Weston Lord Prior of the Order of St. John had a yearly pension of a thousand pounds; Rawson the Subprior, of a thousand Marks; some of the Brethren, of two hundred pounds per annum; and thirty pounds per annum, he that had least. And this may serve for an Use of Instruction, or of Reproof and Reprehension, of our grand Idolatrous fanatics, which were more ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to jeer and mock, their grave, godly and learned Predecessors, then to pay them a fifth, yea a tenth, or twelfth part.  
4. May we not also arraign and endict them as guilty of Pride, high spiritual Pride? 
Joh 7.49.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Rabble and Herd of unsanctified people, that know not the Law, were accursed by the sour and swelling and leavened Teachers. Populus terrae, conculcatio pedum Pharisaeorum; The Heads of the people, if not of their own Godly party, were but competent Foot-stools for the sacred feet of the new Teachers.  
5. Take now a Breviary of their accumulative Impieties and Iniquities. Their worst, and yet natural, face is seen in one crystal glass, Mat. 23.23. They omit and neglect, as unnecessary and superfluous duties of Saintship, judgement, (it is lawful for such Israelites to spoil such Egyptians) and mercy, (Charity and Good works belong to the Court of Rome, in their own words) and faith, that is, fidelity and veracity in Promises, Covenants, Oaths. Those of Allegiance and Supremacy have been like Almanacs out of date for many years together; or like Queen Elizabeth's dust, swept up and laid together behind the doors of our Pharisees hypocrites.  
6. There is a concurrence and conjunction of them in one point, which is the highest aggravation of all their Crimes and Demerits: The old Pharisee doth thus dogmatise like a Stoic, 
Joseph. Antony's q●. 18 c. 2. & l. 2. c. 12. Vide plurae apud D. Pierce, Of Divine philanthropy, c. 3. sect. 3, 4.  All deputed and linked to Fate and God. Our own Pharisees also say, Reprobates are compellea with a necessity of sinning, and so compelled that they cannot choose but sin. Yea, a grand Doctor in our Israel, to mollify the very Blasphemies of that Fraternity, saith, They intended no more than what by multitude of Scriptures they were led unto, E.R. pag. 60. and further, Sin by God is absolutely willed, because ordainable to his glory, E. R. pag. 101. To which I return either a better Doctor, 
Wh●tak. in Cam●ian. p. 115.  Dignus est quem Deus statim fulmine ad imum inferorum barathrum dejiciat; or a better Author then both, Deus non volens iniquitatem, Psal. 5.4.  
7. Lastly, our Pharisees do love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whilst Presbytery, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect. 14.  like a young heir, thinketh the Father hath lived long enough, and being impatient not to be in the Bishop's chair and authority, all art is used to sink Episcopacy, and launch Presbytery in England. And while they garnish the sepulchers of their Fathers, such as Bishop Cranmer, Ridley, Jewel, etc. they persecute the survivers from city to city. Add again their swallowing down the Camel-sins of Disobediency, and Perjury, and Oppression, and Sacrilege, etc. and yet straining h●rd at the gnats, a Surplice, a Ring, a C●●●, or a Maypole.  
S●●, if the Pharisees rightly held a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Transmigration of souls 〈◊〉 the Pythagoreans did, than the souls of the Pharisees have had a Transmigration, and possess the bodies of our English fanatics.   

sect. IX. A Second Parallel, of the New Clergy with the old Primitive fanatics.  
AS the true Gospel-Christian is described or defined in holy Writ, to be one sealed with the Spirit of Christ, Eph. 1.13. and to have received grace for grace, John 1.16. that is, Figure for figure, Lineaments for lineaments, and Impression for impression; and the new man created after God in righteousness and true holiness, Ephes. 4.24. So all Pseudo-Christians of this later Age are sealed with the spirit of Primitive fanatics. They in the first Age were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, patterns and exemplars; and these in our Age and generation are their exact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Both have the same lineaments and figures: Not Ouum ovo similius. The image in the glass doth not more lively express the natural face and feature, than the reflection of modern Teachers doth resemble and represent the first Ideas and exemplars of primitive Pseudochristians and fanatics.  
1. In point of affectation and ostentation of huge Purity and Sanctity above their Brethren. Those of the Order of Zelotes in Jerusalem a little before its destruction by the Romans (a sad omen in our days) called and accounted themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only zealous Brethren of good and godly enterprises and designs for the power of Godliness. 
Joseph. de Bello Jud. l. 4. p. 87●.  And others they deemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Id●●, l. 5. in 〈◊〉.  as a very herd of unsanctified creatures. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first Seal. In our Age the New Clergy (as King James calleth them) have arrogated and appropriated to themselves a very spiritual Monopoly of Zele, i.e. the only pure, precious, zealous, Saintlike Teachers, and Godly party. The Disciplinarian Zealot is only for the Throne of Christ, and the Sceptre of Christ, and the Government of Christ. All others are Barbarians, without and without, (as the word importeth) even without the pale of the Church, without the Sceptre and Throne of Christ. How many also have we of Basilides, 
Epiph. Haeres. 4. the Bas●●de.  the old Heretic, his Order and Classis! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We, we only, the Men; and all other, Degs or Swine, for carnal or spiritual impurity, in their eyes. Lastly, 
Epiph. ●●r. 70. p. 827.  how many Audians, old Heretics, in our new Age, that had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very admirable and wonderful conversation and deportment in some singularities of Zele; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they would not use the same Common Prayers with any others of a different persuasion from themselves! Thus in the first point, of Affectation and Ostentation of Purity, the old and new fanatics are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last being form and created ad imaginem & similitudinem of those their Protoplasts in Doctrine and Purity.  
2. The next figure and impression of the former Seal is in Contempt and Disobedience to Ecclesiastic Parents and Governors. Even a sober and ingenuous Reader of some passages of the holy Father St. Cyprian would almost believe him a son and Writer of the present Age; He doth seem to give so plain a narrative and history of the occurrences of the modern Age. 
Cyprian. Epist. 10. p. 29.  Aliqui de Presbyteris nec Evangelii, nec loci sui memores, Some John Presbyters, being forgetful of the Gospel, and also of their own place and station, neque nunc sibi praepositum Episcopum cogitantes,— cum contumelia & contemtu praepositi totum sibi vendicant, with contempt and contumely of the Bishop do assume and arrogate all to their own Presbyterian hands, not at all reserving Episcopo honorem cathedrae; 
E●ist. 1●.  whilst in the pure Antiquity, long before St. Cyprian, 
Idem●epist 27. p. 5●.  Ind per temporum & successionum vices, Episcoporum ordinatio & Ecclesiae ratio decurrit, ut Ecclesia super Episcopos constituatur, & omnis actus Ecclesiae per eosdem praepositos gubernetur: In all Ages and series of successions each Act, Canon or Order of the Church was ruled and managed by the hands Episcopal. And again, 
Idem, epist. 69. p. 208.  Ind schismata & haereses obortae sunt & oriuntur, dum Episcopus, qui unus est, & Ecclesiae praeest, superbâ quorundam praesumtione contemnitur. It is already plain English by our practice, Thence Schisms and heresies arise, whilst such Governors are contemned by the proud presumption of such fanatics. Such a forward and early Fanatic was Aerius, who, missing a Bishopric himself, made this popular Doctrine, Nullâ differentiâ discerni: Whose Phantasm was at once convicted by St. Augustine in Africa, Epiphanius in Asia, and Philastrius in Europe. Such afterward were those fond and foolish Presbyters, 
Cour●● Carthag. 3. can. 42.  Pler●que stolidi adversus Episcopos suos cervices erigunt Presbyteri, vel conviviis sibi conciliantes plebem, vel certè persuasu maligno & illicito, etc. Those foolish Smectymnwans did either caress the vulgar by treatments, or by unlawful and malignant persuasions. Yet worse and more impudent fanatics were they that did in some measure acknowledge a Bishop, 
Ignot. Ep. ●d M●gnes.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, did all things, or any thing, without his direction or influence; and so were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very contemtuous and ironical Presbyters. Of the same Paste were the sour and leavened Donatists, who in a sport or May game Canina corpora membris Episcopalibus conjunxerunt, 
Anp●●st. l. 2. contra ●●armen.  & sic saltare fecerunt, conjoined and coupled in a loud Sarcasm the bodies of dead dogs with the living members of the sacred Angels of the Church, and so made them dance in a posture, for the recreation of vulgar eyes. The like sad sport did the Heathen use to George Bishop of Alexandria, 
〈◊〉 l. ●. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they tied him to a Camel, and then drew him off again, and burned the beast and the Bishop in the same flames. Our modern Smectymnwan Proselytes were surely the jocular and merry sons of such or such fanatics.  
3. Another Image and Superscription is in reference to Supreme Parents, the Abimeleches, as the Heathen Philistines called their Kings. In this point Judas Galilaeus was one of the first and grand fanatics. The cause or occasion of his Sedition is thus represented by the Hebrew Doctors, 
Cas●ub. Ex●cit. 2. in Raron. sect. 19  Non esse decorum aut aequum alium Regem, etc. That it was not comely nor equitable to impose any other King over men, beside God himself the King of Kings. And he quoted the Sacred Text to warrant his profane and seditious Position, Deum tuum timebis, & illi soli servies; whilst the truth is, they made God to serve by their sins, 
Isa. 43.24.  as the Prophet saith, and his word to serve their pride and ambition. For God expressly commandeth their service and obedience even to Pagan and Idolatrous Governors, Jerem. 27. & 40.9. And Zedekiah was punished for his disobedience to Nabuchadnezzar, Jer. 24. Sure I am, all English and Ecclesiastic despisers of Kingly dominion, have more signal and singular Obligations than any other Nation or Kingdom under the Sun. 
Spelm. Concil. Praesat.  For in England was the first Christian King, Lucius; and the first Christian Emperor, Constantine; and the first Christian Queen, Helena; and no less than twelve Christian Kings martyred by the bloody hands of Infidels: And there have been more pious Kings in England then have been in any other Province, though never so spacious and populous. Let even a Fanatic be judge, whether any Antiquary can show Record or Register of the like specialties of the Divine favour to any other Kingdom under the Sun. No Nation can more justly challenge the Prophet's word, 
〈◊〉 49.23.  Reges nutritti, Reginae nutrices.  
4. Another Parallel and resemblance is in disobedience to catholic there's of the Church. Such a Fanatic was Abailardus in Saint Bernard's days, whose Motto and Byword was, Omnes Patres sic, Ego non sic: If all the Fathers said, Yea, Abailardus said, Nay. And none such Saints as the Antipodes to the Fathers. Yet higher, in Saint Augustine's early days, Cùm vos veritas urget, Patres dicitis errasse.— sed Superbia vos ligavit in cathedra pestilentiae. To old Donatists (and new fanatics) all the Fathers were wand'ring Stars, and erroneous; and their own pride made them fixed, and firm in the chair of Scorners, or of Pestilence. How many Echoes of Abailardus and the Donatists have we heard in this empty, windy and hollow age of fanatics! Who may justly expect that their successors and posterity should in reason and religion repay and return their disobedience lege talionis upon their Father's heads and humours. This was the artifice and imposture of julian's mind: 
S●crat. l. 3. c. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All his Predecessors he scornfully loaded with bitter jeers and taunts. Nestorius, of the same temper, would not vouchsafe to learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Socrat. l. 7. c 32.  the Books of the Ancients, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swollen big with conceit of his own eloquence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he deemed and accounted himself a better man, a better Father, than any of his Ancients. In the present point either Abailardus, or the Donatists, or Julian, or Nestorius, were the Types; and our fanatics, the Antitypes.  
5. Another seal and impression is in point of disaffection and disobedience to Natural Parents. Novatus, that had so much affectation of purity in himself, had bitter disaffection and disreputation of his Parents: 
●am●●us, 〈◊〉 Vita ●ypr●●●i.  Spoliati ab illo pupilli, fraudatae viduae, pecuniae quoque Eccl. denegatae; pater etiam ejus in vico fame mortuus, & ab eo nec sepultus: He at once defrauded and oppressed the Widow, plundered the Fatherless, sacrilegiously rob the Church; and when his own Father died & perished with Famine in the street, his zeal could not afford him Christian burial. A barbarism condemned by a whole Council of Heathen Authors. For the Greeks call Funeral Rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins, Justa: And he that omitted them (as Novatus did) was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an accursed, devoted fellow, or Anathema. Such an unnatural son was to be served with a Writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and, if convicted, he was excommunicated all society, both Sacred and Civil, and to be fined besides. Yet how many fanatics in case of God's Corban, or God's Cause, have with Pharisees renounced, and with Novatus abdicated their own natural Parents, of their Country, and Family also, and almost all natural Relations! And some Fanatic zeal of modern Disciplinarians dareth make it a Canon and Constitution, 
1 Book of Discipline 9 Head.  That if the Parents gain say marriage upon the common grounds, of want of gudes, or disparity of birth, the Minister may (non obstante parent) admit to marriage. For the work of the Lord ought not to be hindered by the corrupt affections of men. So the Disciplinarian Doctors.  
6. Those that thus vilify the Natural and Regal Authority & Unction, by a parity of Reason and Religion also do vilify or nullify the Sacerdotal Unction or Authority. These delight to see the holy Ark placed upon a Cart, and Christ upon an Ass and upon a Colt the Foal of an Ass, and Jeremy the high Prophet in a Dungeon, and the sacred Ministry upon sordid, Lay and Plebeian heads and hands. Those fanatics must assume old Ischyras (the grand enemy of the holy Bishop Athanasius) as the Protoplast of this error and fancy; whose ignorance and impudence did so far spiritualise him in his own fancy, that, being a Lay-person, 
●or●at. l. 1. c. 10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he did arrogate the name of Presbyter to himself, as many late fanatics have done. Which fancy and impudence the grave Christian Historian calleth expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a matter demeriting more than a single death. Such intruding Uzzahs, Korahs', and saul's do as much demerit death itself under the Gospel, by the judgement and sentence of the judicious Historian, as those others did by the express verdict given under the Law. Or if such fanatics will not own their Father Ischyras, they may assume another, Zacchaeus, for their reverend Progenitor: of whom an ancient Father informeth us, 
Epiph. l. 3.  that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he out of a bold and impudent attempt did invade the holy Priesthood; and others with him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by impulse of dreams and inspirations, did as our fanatics do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adventure upon the Office of the Bishop.  
7. Both primitive and present fanatics have another fair (or rather foul) resemblance and correspondence to each other, and that is in their strange, uncouth & affected postures and gestures in prayer. Such haters of Images of all sorts, that (as the Pharisees before them both) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Mat 6.16.  they deface Gods own Image in their own Faces; as if their leaven of Hypocrisy (as Christ calleth it) must needs sour and disfigure their very countenances and aspects. 
Luk. 12.1.  
Theod de Oracul. l. 10.  Such were those devout Orators, that did all in sacris cum turbatione & cervicis jactatu, with horrible and pitiful agitations and toss of eyes and heads. Such were those which Dio Chrysostomus mentioneth, 
Casaub. Ex r●.  Orat. 1. de Regno, that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had strong commotions and a kind of torvity and affected severity in their looks. Such also were the old Fanatic 
* Epiph. Haer. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Tascodrugitaes or Paxillonasones, which had a strange trick of laying their Forefinger upon their nose in prayer, and all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to show some strange dejection and discountenance, and as a piece of sad and rigorous will worship.  
8. Our new fanatics have made another exact Parallel, with the old Fanatic Messalians, by a strange conjunction and commixture of plain contraries. Both grand Pretenders to the Holy Spirit; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They called their very dreams new Prophecies. Both did fancy the Holy Spirit, and did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gave sensible and visible evidence of his presence in them. Both were enemies to the constituted Discipline and Fasts of the Church. Yet both those highly Spiritual persons so far from drinking into one Spirit, (as St. Paul calleth it, 1 Cor. 12.13.) in the blessed Eucharist, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Theod. l. 4. c. 11.  they said the Divine food did neither help nor hurt the sanctity of their spirits. Our own English fanatics, by a constant and continued abstinence from the Divine Sacrament for eight or ten years together in their Congregations, have unhallowed the Sacrament, vilified the Spirit, unchurched themselves and their Congregations, and made the wild Messalians-their Fathers in impiety. And while the Sacred Text saith, 
Joh. 6.56, 58.  He that eateth my flesh, and drinketh my blood, shall live for ever; these fanatics were even dead while they lived, as that Father and Church-Historian concludeth them.  
9 Our fanatics and the old Donatists are clearly fratres gemelli, Twin-brethrens, in much impiety and iniquity. Both arrogate to themselves 
* Optat. Milev. l. 2. init. p. 34  specialem sanctitatem de superbia, some singular and special sanctity from their spiritual pride. 
† Lib. 1. p. 3  Nolunt se dici fratres nostros, saith the Catholic Father; They scorned to call others Brethren, which were not of their Godly party. 
Lib. 1. p. 27 & l. 3. p. 81.  How stood they affected to Kings? Quid Imperatoribus cum Ecclesia? What have Kings to do with Church-affairs? was their ordinary mode of speech. How to Churches and Altars? 
* Lib. 2. p. 53. Altaria frangere, radere, removere.  Tegulis plurimi cruentati, duo occisi: With the very tiles and utensils of the Church they killed some upon the Altar, and wounded others. How to the blessed Eucharist? 
† Lib. 4. p. 116.  They cast it to the very dogs; which, non sine signo Divini judicii, turned, and rend and tore dominos, tanquam ignotos & inimicos, their very masters, as if strangers and enemies to them. How disposed to the orthodox Bishops? Deuterium, 
Lib. 2. p. 72  Parthenium, Getulicum, Dei Episcopos, linguae gladio jugulastis, fundentes sanguinem, non corporis, sed honoris: Their tongues were sharp swords to wound them, and to shed the blood, if not of their bodies, yet of their honours. How called they their prime Leaders and Circumcellions? 
Lib. 3. p. 106.  Agonisticos Sanctorum deuces, the prime Commanders and Captains of Saints, forsooth; and yet such Boutefeus' of public injustice and violence, ut nullus creditor eo tempore exigendi habuit libertatem: They put such a bar to all judicial proceed, that the Creditor could exact nothing for any debts, for fear of the Sanctorum Deuces. Lastly, how malicious in their lies and accusations? They sent about many Pamphlets and Pasquil's, mittentes ubique 
Lib. ●. p. 23.  litteras livore dictante conscriptas, ut rumoribus falsis cunctorum auribus mendacia insererent: By false news and rumours they planted and sowed lies in all ears. They were also in caedibus immanes, 
Lib. 2. p. 53.  filios pacis ad bella provocantes, most bloody and cruel to all opposites, and still provoking sons of Peace to Mars his field.  
10. Our new fanatics, of whatever edition, persuasion or denomination, are twin-brethrens with the old Eunomians. Eunomius was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Sozom. l. 6. c. 26.  somewhat eloquent in his Schism, very contentious, and a Master of Logick-disputes and Syllogisms. The Fanatic Proselytes to this Doctor of Arianism, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they gave little or no commendation or Encomium to Integrity of life, or Morality, Mercy or Charity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if men entertained not the same opinion with themselves. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All that they attended to and commended, was, if one were hugely contentious and litigious for their opinions, and could conquer by disputes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was of the Godly party that would and could mainta n their espoused Opinions and Tenants. Such godly and pious Opiniatouts were the Gnostics, as Ignatius representeth and characterizeth them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They had no regard of charity, no care of the widow, the orphan, the oppressed, or imprisoned, but whether rigid, severe and disputing Gnostics. That our English fanatics have inherited this virtue of their Fathers, Eunomius and the Gnostics, I dare attest the personal experience of above thirty years past. They have ever neglected Integrity, Morality, Charity and Mercy to all dissenters from them; and their Charity hath been very cold to Widows, Orphans, and imprisoned persons: And the highest virtue of the Godly party hath been to dispute and discourse of their own opinions touching Kings, Bishops, Common-prayer, Ceremonies, etc. and he that doth this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the Godly man, and of the Godly party, whether he be Presbyterian, or Independent, or of what other opinion and persuasion soever.   

SECT. X. A third Parallel, of fanatics with Papists.  
IT is a kind of Miracle, and very worthy of observation, That in many things there is an unhappy coincidence even of extremes, which seem to stand at the vastest distance and contrariety. In things natural, extreme cold parcheth the grass, — Borcae penetrabile frigus adurat, 
Virg Geor  as well as extremity of heat. In Mathematics, lines drawn from the opposite points of the Circumference meet in the Centre. In matters Moral, the Prodigal, that utterly disclaimeth and forsweareth Covetousness, yet pulleth upon himself by his wastefulness a necessity of being covetous and oppressive. Thus, thus in matters of Religion also, the extreme and opposite Parties to Orthodox Religion have a coincidence and conjunction of opinions, non obstante their seeming contrariety and contradiction to each other.  
1. It is a cursed position which both concentre in, notwithstanding their disagreement otherwise, That lawful Sovereigns may be resisted by their Subjects, and Arms of hostility taken up in the cause of Religion; not the weapons of the first Christians, Prayers and Tears, but the arms of the Flesh, Fire and Sword. This point of Popery, never heard of in the first ten Centuries, is strongly asserted by modern Doctors. For their grand Observator with all the Disciples of this sanguinary Doctrine do in asserting their Tenants only translate Bellarmine and the Popish Writers into English. And this Choleric Doctrine was not kindled and inflamed in the World till joh. de Parisiis, and jac. Almain, as the learned Bishop of R●sse in his Sacrosancta Regum Majestas, pag. 14.  
2. Both agree in unchristian partiality, contrary to the solemn charge and obtestation of St. Paul to Bishop Timothy, 
1 Tim 5. 2●.  I charge thee before God, and the Lord jesus Christ, and the elect Angels, that thou— do nothing by partiality. Their impaling of the Church to their own party, and excluding all others from hope of salvation, is infallibly the grand Partiality. Thus the Pontificii make the Roman and Catholic Church convertible terms, and make subjection to the Bishop of Rome a necessary requisite of a Christian Church; making it a formal difference in the very definition of the Church, Sub regimine unius in terris Vicarii, Romani Pontificis, that is, which is under the government of the only Vicar of Christ on earth, the Bishop of Rome. As the old Donatists confined the limits of the Church, in angulo & particula Africa, in a corner and small part of afric; So do our new English one's, either to their Separate, Congregate, or Presbyterial Classes. These only, the Godly, the Brethren, the Precious, the Children of God; all other, vile, unsavoury salt, Barbarians. This is contrary to the temper of those ancient and godly souls: 
Lib. 1. & August. Epist. 203.  Velint, nolint, fratres sunt, saith charitable Optatus. Will they, or nill they, he would style them Brethren. So Greg. Nazianzene, Orat. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I call you Brethren, though ye use unbrotherly deal with us. Blessed is that Religion which doth religare, bind and tie us in bonds of obedience to the Head, and in charity to the Members, though unworthy Christians.  
3. In the obligation of Oaths and Covenants. The Romanists hold that their Lateran jupiter, the Pope, hath a power paramount over the consciences of men, that he can absolve Subjects from their Oaths and Allegiance to their Prince, that he can rescind, relax, and oblige again, and even contra jus naturale dispensare, dispense with the breach of the Laws of Nature, in this case. As for our modern Theologues, it is the complaint of the Reverend Prelate, Utinam nonnulli qui rectissimè damnant, non pessimè imitarentur: 
Saunderson, de Juramento.  What they most justly condemn, they unjustly practise themselves: For illi de facto exercent quod Papa de jure sibi vendicat, they practise what the Pope saith he may do. It is most certain that all Papal or Presbyterian dispensation can be but res fori externi: but the obligation of an Oath is intus in foro conscientiae, hath respect to the inward man. Therefore sententia prolata à Judice in foro non suo, est de jure nulla, i. e. The sentence of a judge in a Court not of his jurisdiction is vain and invalid. Let them teach us who can give a dispensation from that Oath wherein all swear, No power on earth can absolve them. Thus like Samsons Foxes they are joined in the tails; 
Isa. 9.15.  And the Prophet that teacheth lies, he is the tail, saith the Royal Prophet. And they have their firebrands also, by which they dissolve the bonds of Oaths, and set every Community, yea the whole world, in combustion.  
4. In exalting themselves above all that is called God, i. e. the Supreme Magistrate. Thus T. C. pag. 144. sect. 1. Christian Princes must remember to subject themselves to the Church, to submit their Sceptres, to throw down their Crowns before the Church, yea, to lick the dust of the feet of the Church. So the Reverend Bishop Bramhall, in his Warning piece, giveth us account of the same Doctrine and conformable practice of the Scotish Presbytery. And is not this the same Divinity that Alexander preached to Frederick Barbarossa? on whose neck while he set his feet, he did quote Scripture for his pride, Super aspidem & basiliscum ambulabis, & conculcabis leonem & draconem. This pride the Church of England, together with the whole ancient Church, doth detest. Artic. 37. 
Stat. 12. Hen. 8. — The chief government of all Estates, even Ecclesiastical and Civil, doth appertain, etc. and, All sorts of Spiritualty and Temporalty owe next to God a natural obedience.  
5. In that unquiet principle, Dominium fundatur in gratia. For Aquinas, Cajetane, Bellarmine, and Suarez, etc. hold that any Prince who falleth from the Romish Religion, maketh a forfeiture of his Dominions, and may be deprived of his hereditary rights. The contrivers of the Covenant among us did publish no different Doctrine from this. For he that sweareth to defend his Prince with this limitation, in the defence and preservation of the Protestant Religion, will suppose himself justly excused, if he do not defend him in case of his desertion or defection from the same Religion. For it is the rule of Reason, Exceptio in casibus non exceptis firmat regulam in oppositum. And whilst it is still pleaded, even to this day, that English Presbytery never dissolved Monarchy, (as john Corbet;) sure to place the Supreme power, or , (as he still maintaineth) in Lords and Commons, the power of choosing great Officers and Ministers of State, the power of the Militia, and government of all Forts, to share the King's Revenues, to plunder and kill fellow-subjects, look altogether like some such thing in Presbyters as dissolving of Monarchy.  
6. Both guilty of Sacrilege in alienating the Communion, in part, or in whole, from Lay-hands; and both upon the same reasons and specious pretences, of high reverence to the sacred Mysteries. Propter periculum effusionis Sanguinis, saith Liranus, and others, on 1 Cor. 11. for fear of spilling (in the Ecclesiastic or Natural sense) the blood of Christ And, Irreverentia & profanationes Sacramenti vix evitari possent in tanta multitudine, 
Lib. 4. the Eucharist. c. 28. n fine.  saith Bellarmine; because irreverence and profanations cannot be avoided in such a multitude. Are not the fears of spilling the Sacrament, and profaning the body of our Lord, the very same pretences of debarring so many souls from the sacred Mysteries?  
7. In point of reading the pure Word of God. The pure Popish position is this, in their own words, 
Pract. Theolog. tract. 3. c. 27. concl. 2.  Salubriter Laicos à lectione Scripturarum arceri, & sufficere ut ex praescripto Pastorum & Doctorum Ecclesiae vita cursum moderentur, as I. Molanus: This Jewel is not to be cast before Swine, but the people are to live by the dictates or sermonizing of their Pastors and Teachers, and, as little Infants and Babes, battle only by chewed meat from their Nurse's mouths; as they illustrate their sacrilegious intentions. Our Fanatic Teachers, that in practice could hardly vouchsafe the people the reading of a Psalm or Chapter, and were wholly for their own long Prayers and longer Sermons, did practically at least concentre either with the Papists, or else with the Anabaptists, 
Hooker, Ecclesiast. Polity.  that called the written word a dead letter (as I have heard the Word called without a Sermon) and the Bible, Babel, unless quickened and edified by their Expositions and Sermons. It is T. C. his position, It is untrue, that simple Reading is necessary in the Church: A number of Churches have no such order of simple reading. Thus the grand Patriarch, T. Cartwright.  
8. In case of Vows & Covenants. I will not magisterially and dogmatically conclude and determine, but may piously and compassionately fear, that they are guilty of the three Popish Vows. When they Covenanted to assist with their Estates and Fortunes in the Godly Cause, and that without consent of their Parent (which Vow the Father might cancel by God's Law, Numb. 30.) is not this Covenant near akin to the votum Paupertatis? When they covenanted, None shall suffer himself, directly, or indirectly, by any combination, persuasion or terror, to be divided, etc. Who, I pray, can totally hinder all arguments from all impressions? Is not this akin to votum Continentiae, the vow of Continency, which none can intallibly promise to himself? When, lastly, there have been multitudes of Protestations, Covenants, Negative Oaths, and Engagements, were not these very like votum Obedientiae, the vow of Obedience, to their General also, as the Papists call him in Religious Orders.  
9 The Jesuitical Doctrine of Probability is this, 
Mystery of Jesuitism, Praes. & pag 95, 96.  Quamvis ipse Doctor ejusmodi sententiam speculatiuè falsam esse certò sibi persuadeat, Though he hold it certainly false, yet from the judgement of one or two grave Authors he may recommend what is most acceptable to the Questionist, si haec illi favorabilior & exoptatior sit. In the Divinity of our fanatics, a Calvin in Geneva, a Knox or Buchanan in Scotland, etc. shall preponderate the most probable. Doctrines of the Catholic Church, and all Primitive Christians. The Doctrine of Direction of intentions, 
Pag. 123, 13●.  (as in a Duel, not to the sin of Revenge, but to our profit and advantage, the saving of Honour, etc.) maketh guiltless with the Jesuit: The very fanatics grand plea for popular Reformations, Insurrection and Hostility. Let the Reader peruse The Mystery of Jesuitism: it is Mysterium Fanaticorum also.  
10. The grand controversy of late hath been wholly managed by the force of unwritten Traditions, or blind Fundamentals. Ask the new Teachers, by what Law of God, or Law of England, may subjects take up Arms against Kings, and against Saint Paul, 
Rom. 13.2  He that resisteth, shall receive to himself damnation? Why, it is an unwritten Tradition, no Law of God or the Land. Where have they liberty reserved to resume and revoke the Supreme Power into their own hands? It is an unwritten Tradition. In what case of Law may they take Forts, Navies, Magazines, and all the Militia? All these are begged only as blind and unwritten Fundamentals: No authentic Law for their tradition or reception.  
11. There are many Characters of Antichrist common to both. 
De Consummate. mundi. Anno Christi 220.  Hippolytus, an ancient Writer, near 1400. years since, gives these shrewd indications; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Houses of God shall be used as Cottages, Liturgy shall be extinguished, singing of Psalms shall cease, reading of Scriptures shall not be heard. Not one syllable of this but hath been verified of late, as a learned Minister and eye-witness of the dissolutions of the Welsh Churches doth testify. 
Dr. Nicolson.  Not three Sermons in all Monmouth-shire, and others, even on the Lord's day; the Sacraments prohibited; Liturgy, Singing, Reading wholly neglected. Sure not the Bishop's foot, but the foot of Antichrist hath trodden upon our Fanatic Teacher's heads, and hearts also.  
12. Lastly, though both have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Pet. 2.18  speak great swelling words of their own fixedness and immobility in their respective Religions and Professions, yet have they been Reeds sufficiently shaken with the winds of Doctrine. 
Ephes. 4.14. L'Estrange against Mr. John Corbet, p. 184.  In Queen Elizabeth's days, of 9400. Parochial Priests there were not above 80. Rectours of Churches which constantly and invincibly refused the Oath of Supremacy. And though 
* Mr John Corbet.  a grand Presbyterian telleth us in print, they are all fixed and resolute, not like to be reduced to the practice of former times; and, This interest is not like a Meteor, which vanisheth away, but of a firm and solid consistence, like a fixed Constellation, pag. 43.— never will be extinguished while the state of England continueth Protestant, pag. 44. 
Archb. S●●swood Hist. p. 479.  Yet, after the Conference at Hampton-Court 1603. of 9000 and more Parochial Ministers only 49. stood out, and were deposed for disconformity: Whilst the late odious and despicable Clergy, for obedience to their Mother the Church, and loyalty to their Father, and piety to their Oaths and Obligations, have this fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indication of their constancy, 
Hist. of English and Scotish Presbyt. p 316  that of 97. Ministers within the walls of London 85. were driven from their Churches: not to mention many thousands that never bowed their knees to Baal-berith, from our Dan to our Beer-sheba.   

SECT. XI. A Fourth Parallel, of modern fanatics with the Pagan Mystae or Doctors.  
1. IN the Roman Republic there was a grand Controversy touching the Tribune-Magistrates & others, the Aediles & Judices Decemviri. The case clearly this; the Tribunes were sacrosancti and , because they had legem sacratam, 
Gro●. de jure B. l. 3. c. ●9. sect. 9  both Law and Oath, for their establishment and settlement; the Decemviri and others had only lege●● simplicem, a Law only, but not any interposition of a solemn and national Oath. The Tribunes were inviolable, 
L●v. l. 3.  because Tribunes relight publica populi Romani tu●●atur: the intervention of an Oath, in which their Religion was concerned, made them immutable and permanent; The other were revocable and variable by some new Edict and Statute of the Roman Senate. And Tib. Gracchus was condemned for his wilful abrogation of Octavius from his Tribuneship. In our English State there hath lately been the very selfsame case or public controversy. The Lords possibly, Spiritual and Temporal, were as the Decemviri and Aediles among the Romans: They had legem simplicem, no interposition of a sacred and public O●●h; and were upon that accourt not so wholly immovable and 〈…〉 fanatics and 〈…〉 ●●ew that our So 〈…〉 and Governor had legem sacratam for a sufficient defensative against injurious hands, a double Oath, of Allegiance and Supremacy; beside a third, the natural Obedience, which all sorts, of Spiritualty and Temporalty, did bear to him next to God, according to the words of the Statute 12 H. 8. The Roman Pagans were far better Christians then any of our fanatics, of what denomination or persuasion soever. They kept their Oath though to their own hindrance (as they might imagine;) 
Psal. 15.4.  and our English fanatics thrust out legem sacratam cum juramento. Cùm tota religio populi Anglicani tucbatur, When the whole Religion of our English Nation was concerned, the triple cord, of Supremacy, of Allegiance, and of Nature, was snapped asunder by these violent Samsons.  
2. Even among Pagans the effusion of Blood-Royal was so horrid and execrable, that caedes Principis, quantumvis hostis, non impunita, the Blood of a King, though a professed personal enemy, never found Impunity or an Act of Indemnity among them. As David, in Sacred Writ, punished the murder of his Royal enemy (even Saul the son of Cush, 
Ps. 7. Tit.  an Aethiopian, from the blackness & foulness of his disposition) with the death of the Executioner, 2 Sam. 1. So the Pagan Augustus was highly vindicative against the murderers of Caesar; and Severus likewise, against those of Pertinax; which Act alone (as Herodian writeth) procured him incredibilem gloriam & regnandi securitatem, both incredible honour and much security. The Pagan Vitellius likewise severely revenged the death of Galba, his professed enemy. Yea, Pontius Pilate for crucifying the King of the Jews, our Lord & Master, met with just revenge, and lost his head, by the piety even of Nero, as Suidas telleth us. Yet in the bloodshot eyes of all our modern fanatics I fear that neither the Cannon at Edge-Hill, nor the Axe in another place, ever yet appeared so horrid and execrable as those other instruments of villainy did in the eyes of David, or Augustus, or Severus, or Vitellius, or Nero.  
3. The devotion of the Pagans was very eminent and exemplary. They brought many Donatives and Honoraries to the Temples of their Gods out of the spoils and plunder of their enemies; Which by the Greeks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Latins manubiae. Such were those that were sent to Apollo at Delphos, Herod. l. 8. and those which the Athenians gave to Minerva. Florus saith, Tarqvinius Superbus de manubiis captarum urbium templum erexit. Our Fanatic Teachers cannot vie one such act of zeal as these. It shall be more tolerable therefore for such Pagans at the day of Judgement then for such Christians. Among God's people there was a double Exchequer, one Ecclesiastic, the other Civil, Fiscus regius; as appeareth Josh. 6.19. 1 Kings 7.51. The Temple of Saturn had a Treasury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A●gustus had his sacred Exchequer, Appian. de Bello civ. l. 5. In Greece they had a sacred Council for such a Treasury, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Strab. l. 9 But in our worse than Pagan days, what Widow, what Soldier hath cast in two Mites almost for twenty years past?  
4. 
Herodot. & Diodor. Sic. apud Gregor. Tholos. de Repub. l. 26 c. 1. sect. 16.  An Egyptian King was so unmoveable in his integrity and devotion, that (like Pharaoh before him, Gen. 47.22, 26.) he preferred the interest and welfare of the Priests before his own. For a Theban God having often molested his sleep with horrid dreams, and told him that his Empire could not long be prosperous, felix & di●turnum, unless he would lay violent hands upon his Priests; at last he sent for them, and having acquainted them with his dreams, told them plainly, Malle se purum omnique scelere solutum ab Aegypti regno abstinere, etc. That he had rather part with the Egyptian Crown and Sceptre, then be an actor in so execrable a Tragedy. Our Fanatic Mystae, without being moved and frighted by dreams and visions, have plundered and sequestered many Priests, and taken from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all their Live, as the Physicians did from the poor wretch in the Gospel. And whereas the Pagan King would rather quit his Crown then injure the Priests, these have sucked their very lifeblood; and yet, though they have swallowed the best Live, they are as lean as Pharaohs rascal Kine were after they had eaten up the fat ones. 
Hist. of English & Scottish Presb. 234  In our grand Metropolis, of 97. Ministers within the walls no fewer than 85. (as hath before been said) were despoiled of their Free-holds by the violence of Fanatic Presbyterians; and 115. in the Suburbs and Parishes adjoining; besides those of Paul's and Westminster.  
5. The Pagans were ever very firm to and tenacious of their Promises, Oaths and Engagements. Pacta scripto sancita violare nè abjectissimo quidem homini decorum esse arbitror: 
Clapm. l. 5. c. 8  It is unhandsome for the most abject person living to violate his engagements, 
Plutarch. Qu. Grac.  saith Bellisarius. The Megarenses and Corinthians, when some would forfeit their Parole, and not return money according to promise for their liberty and redemption, Fidem fallentes tanquam ingratos & injustos notabant: Their very friends became their enemies, and set a Mulct upon them as ungrateful and perfidious. When the Romans were requested by the Campanians to afford them Auxiliaries against the Samnites their Confederates, they returned them this resolute answer, 
Clapm. D●sp. 2. sect. 67.  Arma, Deos prius quàm homines violatura, adversus Samnites vobis negamus, Such Arms as must first fight against the Gods, by fight against our Faith and our Associates, we wholly deny you: as Livy. The most gallant Character of a Soldier in the fury and rage of war is thus made even by a Pagan Poet, 
— Optimus ille 
Sil. Ital.   
Militiae, cui primum postremumque tueri  
Inter bella fidem.  Our modern fanatics, though they brag that since the times have been upon their Tropics, they have been least Tropical, yet how slippery, perfidious and temporising they have been, I leave to a far better Pen and Pencil: Perfidious to Articles, 
Th. Pierce against Mr. Barlee, c. 4. sect. 11. p. 12.  to their Ordinaries, and to the supremus Ordinarius totius Angliae. 
— Pudet haec opprobria vobis  
Et dici potuisse, & non potuisse refelli.  For modesty's sake I forbear any new Century of their scandalous Crimes.  
6. Amongst the Pagans, the sacred Mystae, Flamens and Officers in Divine things were not required or permitted to swear at all, out of their devout and reverential respects both to Priests and Oaths. The judicious Historian giveth this account of it; 
Plutarch. Qu. Rom. Qu. 28.  Either because an Oath is tormentum liberorum, and therefore incongruous for so free and ingenuous an Office as the Priesthood; Or else, quia non convenit de rebus parvis non ei fidem habere cui sacrae & manimae creditae, it was judged most improper, not to give credence to the Priest in small and civil occurrences, when Divine and Sacred matters were committed to his charge and fidelity; Or because execrations, which are still annexed to Oaths, are illegal and improper for a Priest's mouth; 
Idem, Qu. 44. p. 470.  Or lastly, because publicum periculum, si perjurus sacris operetur; there might fall public vengeance on all if the Priest were perjured. And it is an honour to that stout Champion Hercules, that non nisi semel duntaxat juravit, he never swore but once. Our Fanatic Teachers have not been so nice, tender and scrupulous as the very Pagan Priests and Flamens. For how many of them have six or seven times, in the Universities, at Ordinations, Inductions, etc. took the Nationall Oaths, and yet after all have swallowed Protestations, Covenants, Negative Oaths, and Engagements? not so abstemious, not so full of fidelity, as Hercules and the Roman Flamines. Sure they are leves & nauci, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to old Varro's derivation, and contrary to St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 1.18, 19 Whereas the Romans had one Temple consecrated to the Goddess Fides, I fear few of our English Fanatic Teachers would make competent Priests and Officers in that Temple.  
7. 
Philo. Josephus. Plutarch. Isocrates in Panathenaico.  The Pagans had a most affectionate and constant gratitude to their Kings and Priests. Our Lord and Master seemeth to commend them for styling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 22.25. That honourable Title was given to the Roman Emperors. For the Pontifices; 
* Cic. in Orat. pro domo su● ad Pontis.  Omnis Reip. dignitas, omnium civium salus, vita, libertas, arae, foci, fortunae, domicilia, vestrae sapientiae, fidei potestatique commissa & credita esse videantur, All the dignity, all the security of all subjects, yea their lives, houses and goods, were committed to the Priests, as the best Guardians and Patrons of all. Our Fanatic Teachers were never yet guilty of that public and universal gratitude to Prince or Priest. King James (as above said) calleth them High-landers and Border-thieves, for lies, perjuries and ingratitude. For their constant murmuring and ingratitude to our Moses and our Aaron's, they have Judaicum opprobrium, 
S. Bernard. S●rm. 11. in Cant.  as the Holy Father calleth it, the very stigma of the Jewish Nation; who made no less than ten mutinies and insurrections against the meekest and yet the stoutest Moses, and against Aaron the Saint of the Lord, thrice for Water, Exod. 15.24. & 17.2. Numb. 20.2. thrice for Bread, Exod. 16.2. Num. 11.4. & 21.5. twice about the way, Numb. 11.1. & 21.4. and twice against the Priest, Numb. 16.11.— 41. The fanatics in all ages have had more of the Jewish murmuring against Governors, then of the Pagan gratitude to Benefactors.  
8. The prudent Pagans were of such integrity to the public Interest and concernments of State, Ecclesiastical and Civil, that they abhorred and abjured all scurrilous and seditious Pamphlets and Pasquil's of Innovators. Plato maketh this Canon or Maxim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Lib. 7 De Legib.  It was not permitted or tolerated to private fancies to publish any writing before it were transmitted to and approved by the Judges and Lawyers. 
D. L●ert. in Protagora.  When Protagoras had divulged some impious Tenets and Opinions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Athenians burned his Books in the Marketplace, having by a public Cryer collected all the Copies. And Valerius telleth us, 
V Max. l. 1. c. 1. sect. 12.  that L. Petilius Prator ex authoritate Senatus igne facto in conspectu populi cremavit, by the authority of the Senate burned certain dangerous Books before the eyes of the people. But our fiery fanatics have neither the spirit of moderation, nor of prudence, nor of submissive obedience, as the Heathen Plato, and others. Disputare malunt omnes quam vivere, 
Epist. 1.  as Seneca saith. The Pamphlets (divulged in spite of the Statute 23 Eliz. c. 3. and others of later date) of Mr. John Corbet, Douglas, etc. are more worthy ut in ignem mittantur quam ut in lucem emittantur.  
I could easily multiply these Parallels, if I did not spare my Reader and myself. He that vieweth the actions of both impartially, will be ready to think, that though it be a curse in the Gospel touching some Christians, 
Math. 18.17.  Sit tibi tanquam Ethnicus, yet it may look like a blessing for some wild Christians, if they were in many points of Morality even tanquam Ethnici.   

The Conclusion.  
Gentle Reader,  
I Have impartially represented the Genius and Character both of the Old and of the New sort of our English Clergy: And I cannot easily suspect but that thy own determination and conclusion will be that in the Gospel touching Old Wine and New, The Old is better. 
Luk. 5.39.  If thou lovest Religion and Learning, Loyalty and Charity, Reason and common Honesty, thou wilt not be so far imposed upon, as to impose the right hand of favour and fellowship upon the younger Brother, as once he did, Gen. 48.14. Or if thou dost thus impose thy hands, thou art likely to say as the Bishop Marcianus did after he had ordained one Sabbatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Socrat. l. 5. c. 21.  Better to lay hands upon Thorns or Brambles then upon those who of late would have had the Bramble reign over all the Cedars in State and Church also. And few or none even of their Classical and Cardinal Leaders but have crimes, and not only spots of Sons, Deut. 32.5. 
Sozom. l. 3. c. 14.  I have read a story of one Pachomius a devout Abbot, who having under him four and twenty sorts of Monks, according to the number and nature of the Letters of the Greek Alphabet, placed those that were simple, plain and upright, in the Letter jota, which consisteth unâ lineolâ rectâ, of one strait and small line; but such as were of a more involved and perplexed genius, and full of anfractus, he set under Z ζ Zeta, or Ξ ξ Xi, by reason of the various winding and turning of those Letters. I know many, and I hearty wish even all, Old English Clergy justly placed (as Pachomius his honest Monks) under the Greek jota. But I much fear another sort, which have exceeding much of the winding, turning and involved nature of the Letter ξ Xi. To all the people of our English Church I wish the Prophet Malachi's benediction, that God would open unto them the windows of Heaven, 
Mal. 3.10.  and pour them out a blessing, that there may not be room enough to receive it. To all true hearted Ministers I wish the Prophet Jeremiah's benediction, 
Jer. 31.14.  that God would satiate their souls with fatness. Amen.    

Syllabus Sectionum.  

I. SEction introductory, concerning modern Zamzummims, and mischievous Agitat●rs against the Clergy. p. 1  
II. Of the grand Merit of the Old English Clergy. p. 8  
III. Of the old English Law, and Courtesy to the Clergy. p. 21  
IU. Of the Mosaical and Israelitish account. p. 33  
V Of the Evangelical account, or under the Gospel. p. 46  
VI Of the Ecclesiastic or Primitive account. p. 66  
VII. Of the Natural Account, i. e. Patriarchal, and Ethnic. p. 73  
VIII. Of the grand Demerits and Extravagancies of the new Clergy. A Parallel of our new fanatics with the old Pharisees. p. 85  
IX. A second Parallel, of our Fanatic Teachers with old Primitive fanatics, in ten Particulars. p. 99  
X. A Third Parallel of our Fanatic Teachers with Papists, in twelve particulars. p. 119  
XI. A Fourth Parallel, of our Fanatic Teachers with the Pagan Mystae or Doctors. p. 133  
The Conclusion. p. 147   
FINIS.