Miserere Cleri.  
A SERMON, PRESENTING THE MISERIES of the CLERGY, AND Assigning their true Causes in order to Redress: Preached before the Right Honourable Sir John Vaughan Knight, Lord Chief Justice of His Majesty's Court of Common Pleas, and Sir John Archer Knight, one of the Justices of the same Court.  
In the Cathedral of Saint Peter, Exon, at the Assizes, on Sunday, July 26. 1668.  
By EDW. WETENHALL, one of the Prebendaries of that Church  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
In the SAVOY, Printed by T. N. for James Collins, and are to be sold by Abisha▪ Brocas Bookseller in Exon. 1668.   

To the Right Worshipful JOHN TUCKFIELD Esq. Sheriff of the County of Devon.  
SIR,  
WEre it not an unpardonable transgression of Decorum to insinuate any thing I present to you on common inducements, I should (which most justly I might) have used the ordinary style of Dedications, and said, The Vast Obligations, which you have laid upon me, require some public testimony of gratitude, and I could never evidence it more properly than by making that yours, of which you were an Auditor in so public a capacity.  
But I had rather the world should know I am ignorant where to find a surer Patron for a Discourse of this subject; and that your real Zeal and fidelity to the Ecclesiastical laws, order and present constitution, renders you, first a refuge of the constant and faithful sons of the Church, and then of whatsoever speaks such faithfulness. Where therefore I am assured of so true affection to the Clergy, I cannot doubt but their Miseries will find ●asie Pity, and their Mournings Patronage: And ●his is the true reason which gives you the Trouble of this Address.  
If there should be any expression in what I hastily meditated (as my necessary employments at present enforce) which should disgust any, and create wonder that your name should be used to authorize ●ught so harsh, you may be pleased to answer (what ●s most true) That you knew neither of the Printing nor Dedication hereof till the sight of it surprised you; That I am a man presumptuous upon my friends, and had the boldness to reckon you one of the chief; That I did this (for what you know) on mine own head, and, possibly, carried away herein by an uncontroleable ambition of publishing myself happy that I can pretend to be,  
Sir, Of your servants (though) the meanest, Edw. Wetenhall. Exon. Aug. 1. 1668.   

Miserere Cleri.  
A Sermon preached in the Cathedral of St Peter, Exon. on the Assize- Sunday, July 26. 1668.  The Text JEREM. XV. 10. Woe is me my Mother, that thou hast born me a Man of strife and contention to the whole earth: I have neither lent on Usury, nor have men lent to me on Usury, yet every one of them do curse me. 
PAtience doth not exclude a sense of Misery, nor contentedness ever seal up the lips against all complaints. There may as well be on some seasons a querulous meekness as a patiented grief: and the suffering Saints we in Scripture read of, have little less obliged mankind by their seeming indulging some eruption of passions, which shows us what innocently we may do, than by their bounding and temperating such indulgences, which teacheth us what we ought to do. Truly, as it is some comfort in our sadness to see, that our elder brethren, in our Lord's house, have been in like condition with us, so it cannot but erect and sweetly cheer our sinking minds, that we find them when in like condition, to have been also of like passions with ourselves.  
The Man Moses, in his more constant temper, was the meekest man on earth: yet, when surprised by the hateful prospect of his people's idolatries and revolt, in a transport of indignation he broke the Tables, which not only the most sacred Law in them written, but the writing of the Almighty's own finger had hallowed.  
We have heard too of the Patience of Job, who though he never in all his misery charged God foolishly, yet after the anguish of seven days and seven nights, when his grief was very great, and none spoke a word unto him, than opened his mouth, and cursed his day. In which, though some Modern heads (for Ancients never did) have been pleased to conceive him to have sinned, yet who understand the holy Language know, that that cursing which the Original word there used signifies is only a light esteeming, vilifying, or speaking dishonourably of: and who understand Poetry will be apt to think the whole Chapter, which is supposed to contain that malediction, is only a Tragic Threnody or lofty lamentation of his unhappy self: which not improbably may teach us, that Big griefs may be allowed not only to sigh, but to sigh deep as themselves, and flow in Language which may seem as swollen, as the breasts from whence it came.  
Hereof another precedent we have in the present Prophet, if not so innocently Chap. 20. 15. yet in the text surely without any other guilt, than that of frailty and humane infelicity. His eyes and experience had been sad witnesses of the public corruption and looseness of the age: Divine inspiration had acquainted him of the approaching desolation of Jerusalem, and captivity of its in habitants: Himself had denounced to them this dreadful doom, and, that he might have prevented it, with al● passionateness and instance conjured them to repentance, but, alas! without success: He had besides with the utmost profusion of affections, and all sensible expressions thereof lamented their imminent calamity, wishing his Eyes might run down with tears night and day incessantly, using the sweetest terms, and styling them the Virgin daughter of his people, who were most lewdly idolatrous and meretricious, and yet could neither, notwithstanding the authority with which he came, persuade the people 'twas true he said, nor with all his tears induce them to think he was concerned touching their certain misery. Finally, he had, with the most efficacious arguments he could imagine, pleaded and striven with God for mercy in their behalf, and found him as inflexible as them; his answer not being only a denial, but a protestation of resolute obstinacy: Though Moses and Samuel stood before me, saith the Lord, yet should not my mind be turned toward them, but I would cast them out of my sight. And after all this, his successlesness, both with them and the Almighty, the sole reception, which all his past pains and present Zeal found, was, from the people, Opposition, hatred, and revile, and from God further employment in his thankless and (as to him it seemed) not only bootless but vexatious office. All which seeing, and not apprehending himself on one side or t'other likely to do good, being now sadly taught by his own particular experience, what Solomon before in general delivered, that The day of death is better than the day of birth, as unable in silence longer to contain such agonies of anguish, he bursts out, Woe is me my mother, that thou hast born me a son of strife and contention to the whole earth. I have neither, etc.  
I wish it were not obvious to parallel amongst us jeremy's case, and that not in a particular person or two, but in a public body. Who inherit his office, inherit his misery: and we of the Ministry of the Church of England, who are faithful to her laws and interest, may, and surely many of us often have not unjustly taken up this lamentation, Woe is me my mother, my mother the English Church, that thou hast born me a son of strife and contention to the whole earth. We have neither practised extortion nor oppression, I could wish it could as truly be said, we had never suffered either, and yet the people curse us. Give me leave, I beseech you, to consider the inducements of this lamentation, and you shall not find it groundless. Give me leave to consider the lamentation itself, and it shall not appear excessive or exorbitant. Give me leave, lastly, to consider its intent or design, and I hope the whole will not be found useless.  
Who acts without a reason acts not like a man; who without due reason, not at all like a sober man. That therefore none may suspect the justice or prudence of the Prophet's complaint, I beseech you attend unto its inducements (shall I say?) or enforcements; which were two; His present misery, and its grounds. His misery in being a son of strife and contention to the whole earth, and cursed by all the people. The grounds hereof, negatively expressed, I have neither lent upon usury, nor have men lent to me on usury: and positively insinuated, My mother hath born me a son of strife and contention.  
As miseries seldom come single, so is it more than one, under which our Prophet groans. His words speak him to have met with Contentious oppositions, scornful sleights, and malicious slanders.  
First, he complains himself to be a man of strife and contention to the whole earth, that is, to the Jewish world, all that of earth, to which he was yet known, or had to do with: Not, that he was a man given to strifes, but that in the innocent and conscientious discharge of his sacred function he met with them from the impieties of men. Neither were the Courts oppressed with his suits, nor the streets with his raileries, nor the fields with his quarrels or riots: but while from God he told Judah of their transgressions, and Israel of their sins and sad approaching recompense, while he would have persuaded the world to grow better, and save justice the labour, and themselves the pains of punishment, he is reputed by such, who had no stomach to virtue, a man as it were made up of strife: And while he is zealously concerned about their happiness, and will not be put off with a single or some few iterated repulses, he is thought troublesome for this his charitable and unwearied importunity, and branded by men, who were resolved never to be guilty of changing to the better, for a contentious person; and his zeal, and their incorrigibleness gave him the trouble of one sort of striving, while he could not force himself to suffer them to perish quietly.  
Something of such contentiousness is common to all who are sent on like errands with the Prophet. Men commonly prove not easy Proselytes to holy Life: nor is it a small contention of labour which those must undergo whose business it is to mend the world. Custom and self-will are not the most flexile things; especially, where variety of pleasures and sensible glories persuade the stiffest adhaesion to them. Indeed therefore every private Christian is in some measure a man of strife: for he that hath enemies, which he must engage and cannot easily vanquish, must either yield or contend for victory. But the Ministry, besides the contests which they have with their own corruptions and other invisible foes, common to them with the Christian multitude, have many another strife proper to their function.  
1. They have a strife with the Infidelity of men. Those whom in other matters we find sufficiently credulous and easy, in Religion often we can persuade but little. Alas! the practices of the age have rendered it, not only the common mode, but interest, to question or reject the principles of Faith, to the end the braver minds, as they are thought, may not be precided, scope and advantage to defend their beloved Latitude of life: And those very persons who will receive Novel curiosities upon conjectures and probable surmises of the very first Fundamentals of all Religion require demonstrations; and tolerable would our contention be, would they either acquiesce in them given, or not account every thing overthrown which they have been pleased to droll upon.  
Not less (2.) are our contests with misbelief than with unbelief. The Enemy who sowed tares seems to have set out but little after the good seedsman: and his evil seed both quickly sprung up, and hath all along been fruitful. Verily, hath he not servants still at work, whom while we strive to counter-work and suppress, are we not reputed men of strife: persons who by making a clamour of damnable doctrines stir up the Magistrate to persecutions and severities, and who obstruct the happy liberty and flourishing of the Kingdom? That is, in truth, who at present (and 'tis but a little) stand in some men's way, that they cannot do the mischief they would, or make the world as vicious, giddy and unhappy as themselves. A sad thing that such liberty should be denied men!  
But (3.) we are yet further men of strife, for we have daily contests with the evil manners of the world, and are studying and striving with all our might and main, to bring Godliness and Honesty, and Temperance and Charity into public fashion, and, if it might be, universal practice. In prosecution of which design, we many times meet with other contention, besides that of labour. For when men cannot slight God's worship, or cheat or revel, or maintain malice, but they must hear of it, it is no wonder if they, who quarrel with reformation of life, entreat not well such who would reform them.  
But that which makes this strife so irksome, and, as it were, impregnates it with woe, is, its frequent unsuccessfulness, and notwithstanding perpetual incumbency. Men will not be persuaded to Faith, to soundness, to Virtue, yet still must we strive on, and call and conjure and every way struggle to reclaim their disobedient and gainsaying minds. And, speed or not speed, cease we must not: Our being quiet were to betray those who count us contentious for speaking, and, our very silence would cry for vengeance on ourselves, whatever it would bring on them who are so fond on it. Is not then this our work and function, as the case stands, a real misery. If we hold our peace, albeit after rejection, we are sound guilty. A necessity is laid upon me, and woe is me, if I preach not the Gospel. If we preach, we generally stir up the minds of such against us, whose vices we have taxed; we embroil ourselves in fresh heats, and, Woe is me, for thus, I become a man of strife and contention.  
But I will be bold to avouch this strife innocent, though troublesome, and of most worthy and profitable design. 'Tis only great vice which makes our work strife and then is pleased to brand us for contentious; who in truth, in all these contests are but dutiful towards God, and towards men charitable and compassionate. And, being the strife, which exerciseth us, is of this nature, give me leave to say, 'Tis such which will not misbecome persons of the greatest honour and interest to assist us in. The sword of peace, and they who bear it, may do much for the abating the heat of these conflicts, which chief, I say, riseth from the boldness, and that boldness from the impunity of vice. Let me therefore humbly crave that no opportunity may be omitted which offers itself for the punishment of Irreligious, unsound and lewd persons. With these, alas! the poor Prophets have striven, and striven long many of us, and unsuccessfully, and are for our labours, only reputed men of contention. But when persons of power interpose, the engagement will not be to them matter of strife, but victory. He that threatens and cannot strike, becomes ridiculous by his impotence: and they who have enjoyed long impunity easily contemn future vengeance, which their experience tempts them to think will be ever future. But he who checks ill manners and together can and will punish them, is alone by audacious offenders reputed to speak with Authority: and pardon me, I beseech you, whoever may think yourselves concerned, if I again request you so to speak, where your own prudence and fidelity, not my impertinence shall direct.  
I shall account myself to have said enough to the Clergies, being men of strife and contention, when I have desired my brethren to be men of no other strifes, than those I have alleged to engage all of us in common. It is an hateful thing to see any man frequent at Courts, save those who come thither to serve their Country (and their feet I could even kiss that they bring them thither) but of all men to see a Minister wear out his shoes, or tyre his horse by going to Westminster, or every assize is most abominable. Necessity indeed may acquit, grand convenience excuse; Jealousies, projects, or self-pleasing humours are no Pleas of innocence but guilt.  
Our Prophet's second misery, which pressed from him this Woe is me, was scornful slights and Undervaluing. For we must know, if we take cursing strictly for malicious imprecations, the rendering, Every one curseth me, is not the most exact: the word original not being opposed to blessing but honouring. But in its Hebrew notion, as cursing many times signifies slighting, extenuating or contemptive language, (such cursing as undutiful children are guilty of towards their parents, when they render to them disrespective terms where honourable ones are due) it is well admissible. And this it seems the Prophet was supposed to have met with in such measure, that the Septuagint (though possibly mistaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then supplying the supposed Ellipsis) and others from them, have not doubted to render his words, My strength hath failed me amongst those that curse me.  
Our strength indeed fails us not yet, because there is such a thing as hope, not only that the contemptuous world may in time bethink themselves of better manners, but that there is a blessing which awaits those, who have been reviled for Righteousness sake: and we are apt to think, that to be slighted for being Ministers, that is, Ambassadors of Christ to persuade men to their own happiness and truest interest; may be adjudged a case of righteousness in one world or tother. But yet can we not at present (and alas most pertinently) take up that the old Churches bemoaning address, Have mercy upon us, O Lord, have mercy upon us, for we are exceedingly filled with contempt. Our soul is exceedingly filled with the Scorning of those that are at ease, and with the contempt of the proud; to whom notwithstanding we beseech thee, Lord, to render nothing but Mercy, Pardon, and Repentance.  
There is yet more of misery which brought Jeremy, thus as it were before his time to his Lamentations. To oppositions and affronts were added slanders of no less malice than forgery and impudence. Come, said they, and let us devise devises against Jeremiah.—— Come, let us smite him with the tongue, and let us not give heed unto any of his words. His words were the precepts of heaven and rules for holy living: now these because they had no mind to entertain or suffer, they resolve on the devising some scandal to cast on his person, and so to blast his Ministry whom they could not silence.  
Oh! that there were but so much Innocence in the age, that I wanted a parallel to this impious Stratagem! But is it not as clear as the Sun, that now when Religion itself hath been long decried as a fondness, and the idol of weaker reasons, by men who pretend to have engrossed all masculine wisdom; when Christianity (to say nothing of Christ its founder) hath been publicly affronted by such who seem to reckon drollery, scorns and lewdness, the only excellencies of the rational life, and yet both Religion in the general and Christianity particularly, seemed still in the possession of their ancient authority and esteem, not only the people being generally tenacious of them, but there being a certain order of men, of learning, gravity and some influence upon the multitude, whose business it is both to defend and propagate this holy doctrine; persons of the Character now given, have made it their work to draw an Odium and contempt on that Order, most vilely aspersing some (and making but a jest of it, when they had done) and involving the whole body in more general imputations, which would be sure to blast their repute and interest, wherever those imputations could be received, and so make their testimonies of little effect to promote virtue, which it is before hand insinuated, they have no regard for themselves.  
This, this then being our condition, that our work is perpetual contention with the infidelity, factiousness, schisms, and other ill manners of men, and, which renders this the more troublesome, that though we have long without success contended, we must still with utmost vigour proceed, that notwithstanding all our old and present busying our heads, and concerning our very souls for men, besides opposition we receive, all abroad, most bitter slights, are reputed as the filth of the world and the most impertinent of all things, a sort of men who were found in the world and must live, but are permitted to live only clouded with a multitude of black aspersions; This, I say, being the condition of the very chief of us and all in common, what can be expected more naturally from us, if we may be supposed to attend unto our misery, than Woe is me my Mother that thou hast borne me a man of strife and contention to the whole earth!  
But blessed be God, it is to Earth only that we are reputed such: (Our contention being in the cause of Heaven, we have it our Friend.) And not to every one on earth neither, but to such only who bear the Character of Earth (are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sons of Violence or obscurity, the meaner or worse sort, as earth the dregs of nature, and such whose souls seem made of mud too, as minding only earthly or more vile things. There are some more generous and heavenborn minds (and I am confident I speak before several such at present) who having renounced the hidden things of dishonesty and dishonourableness, all infidely, and bad principles and vileness, both stand up for the worship of God, and think a slovenly and disorderly worship not worthy his glory; who are not fond to see their priests in rags, nor the faces or of them or theirs pale with leanness. The Lord give mercy unto such in that day. And to all such, who are conscious to themselves of so worthy minds (and it is not our fault if any be not) we in all humility addressing ourselves, beseech, what we complain of as the reception we find from the generality, none of them think in the least to reflect upon himself. Even in the text, those general words [A man of contention to the whole earth, and, Every one of them, or rather All them, that is the generality, and some of all sorts, curse me] were not intended by Jeremiah to design the whole humane nature, no, nor all of the Jewish nation. There were of them that hide Jeremiah and Baruch, and stood as a screen between him and the wrath of the King. There were that visited him in the dungeon, and lift him thence, and brought him again unto the King, and procured favour and kinder usage for him. And verily, Except the Lord had left unto us such a remnant, we should have been as Sodom, and we should have been like unto Gomorrah. But blessed be him that remembered us in our low estate, and hath made Kings our nursing Fathers, and Queens our nursing Mothers; Insomuch that still our remnant, God be thanked, is larger much than was that of the Prophet's friends: And we hope he will yet remember us. For truly, such still is our low estate (if to be matter of the common trample be to be low) that we need the constancy and endeavours of all our friends, were they more numerous much than they are. And in confidence of the kind reception of what we speak to such, we will adventure to lay our misery yet farther open, by proceeding unto its grounds, first, Negatively expressed in the text, I have neither lent on usury, nor have men lent to me on usury.  
I intent not here at all to enter upon the common place of Usury: It shall suffice only to say, that the Old Usury in practice amongst the Jews was widely different from that which our Law permits. The precept which allowed it to them was so far from setting bounds to their avarice, that it seems to have enlarged its mouth, at least as sin took occasion by the law. For the Law determining Usury lawful to be exacted only upon Gentiles, not brethren Jews (and most probably on the seven Nations, whom God had commanded them to afflict and cast out, though afterwards, for their punishment, he suffered the remains of them to co-inhabit the Holy Land with his people) the Jews thought themselves not only allowed but in a sort obliged (by the precept of afflicting them) by all means to extort from them all they could. Hence it came to pass that wherever they lent on usury (which by degrees they did to other than those seven Nations, indeed to any whose needs made them borrowers) they made all the advantages they could on the necessity of the borrower, and oppression, extortion or grinding the face of the poor, became the same thing with Usury, as not only the Hebrew, but many of the Oriental names for Usury still import. Whereas I suppose our laws which state Usury punish Extortion. Whence it is conclusible, that they who urge texts of the Old Testament with so much heat against the present Use amongst us, do not speak Ad idem, if ad idem nominis, not rei.  
Now as to the Clergy in this case, I wish fa●re the greatest number of them were as able to purge themselves of the latter clause, that they have not taken on usury, as they are of the former, that they have not lent.  
But to quit the whole matter in so strict an acception. It is the observation of a learned Textuary, that under the one kind of Borrowing and Lending, he comprises all other matters which men use to transact among themselves in point of dealing or Traffic. And so undoubtedly the sum of what the Prophet meant is more general; yet reducible to these two points: He had neither been guilty in any case of rigorous exaction of what was his own, nor of Detention, or undue holding, what was another's: No one had matter of contention with him in things of this nature, nor could for these any man curse him.  
I am sure for the Clergy generally I have the same plea to enter.  
1. It is not for any Extortion or severe Exaction that we meet with such opposition and obloquy as what at present we labour under. I know indeed there are who account receiving of Tithes, and such revenues, which ancient nursing Fathers and Mothers bequeathed to the Church, to be Exaction. But such must pardon us if we think what bounty gives, indigent industry may harmlessly receive, and further crave, it may be thought hard, that such, who will not give us any thing themselves, should seek to take away from us the ancient Donations of others. I have heard that they who have been unquestionably learned in the Law, have said, that he understands not how he holds his Lands, who thinks his Tithes his own: and that there is not the Family now in being, which can plead in an uninterrupted line to have enjoyed any Possessions near so long as the Church hath done this of Tithes: much less which hath had revenues settled by half so many Statutes and legal Securities as these. But as to this of Tithes and other Church-revenues, I shall only be bold to speak in my own Profession, using too the words of one vastly abler than myself therein. That God accepts of things 
Dr. Hammond.  given him and so holds a Propriety, as well in the New as Old Testament, and, That God gets this Propriety in those things he holds, as well by an acceptation of what is voluntarily given, as by a command that such things should be presented to him is most clear from Scripture. The known case of Ananias and Sapphira will prove it. And that he accounts himself to receive by the hands of his servants who want it, is no less evident from that passage, I was hungry and ye fed me, naked and ye clothed me, sick and ye visited me, etc. In a word, it is as much as if he said, Food, Raiment, and Necessaries, as well in sickness as in health, ye the true Righteous Ones have provided for me: ye have, as fare as was possible to you, provided for me the Head (who absolutely in myself am above the sphere of your bounty) while your goodness, which could not extend to me, hath imparted to the Saints my members which are on earth. And we cannot suppose (as my incomparable Author proceeds) that he would take meat, and refuse revenues, or like being fed and clothed to day, and being in danger to be starved to morrow. No more can we think, that the wanting persons in whom he accounted himself to be fed, clothed and supported were only Laics, as we speak, persons to be instructed, not at all their instructers: For it were a strange thing to affirm, Christ liked it extreme well to be fed and clothed in all His but only his Apostles or Seventy Disciples. Besides touching them expressly he speaks, He that receiveth you receiveth me, etc. Matth. 10. 40, etc. In sum then, it was lawful for those ancient Saints, our Founders and Benefactors to give: it was not only a lawful but good work, for they have rewards promised and approportioned to them for their giving: and further, their giving makes the things given Gods, that is, the Churches his Proxy. Our laws settle the Donation: where then is the Exaction in Receiving? The rigour with which any exact their deuce, together with the (seemingly) unhandsome management of such matters, if the particular necessitous conditions of such persons and the provocations of the deteinours do not excuse or alleviate, yet may not be extended beyond the particular persons guilty, and so is no crime of the body. It is evident then, that 'tis not for Exactions that we far or hear thus hardly:  
And the reflection on what we have said will evince, that it is not (2.) for unjust Detention neither. For if what we hold be, both by the law of God and our good Kings, our own, we cannot be said, for holding it, deteinours of another's. Possibly some may say, all was not given us to raise to ourselves vast estates, to live in the greatest pomp, splendour, and ease; but after necessary sustenance of ourselves, to feed the hungry, to clothe the naked, and entertain indigent strangers, and not solely our rich friends. I most gladly grant all this: and certainly there are not a few of the able Clergy who do this, only they desire to be excused if they do not sound trumpets to it; and as to those, who being able do it not, I know no man of so base a spirit as to undertake their defence.  
There may be haply some who may account gratitude next to charity, and say, not unreasonably, we should out of our abundance consider more liberally such who have suffered for us. Alas! should every suffering Friend of the Church be according to merit gratified out of its revenues, the whole would not suffice to pay that one debt. And if any allege we have found wherewith to gratify enemies, let that only lie at the door of the guilty, and then I am sure it will lie nor at all nor at most of the Clergies; amongst whom, if where there is an impotence of paying other thanks, prayers and love, and honour, and offices of kindness and Christianity, might be reckoned as acts of gratitude, I hope there are very few will be found ungrateful. Notwithstanding even these charges therefore, the generality of us can most truly say, that if we lie under contempt and infamy, and are struck at by any at present, it is not either for Exaction or Detention. What the Clergy receives or holds at present is justly theirs; nor is it evident, the premises being considered, how any other can receive or hold the same without Sacrilege.  
I have done with what is not the cause of our Misery: but I said something of what is its cause was positively insinuated in the text, and so it is in those words, My Mother thou hast born me a Man of strife and contention.  
Infant's indeed when born, they say, cry: but their little wrangles have more of Misery than Contention: How then had his Mother born him such? Or why cries he out of an innocent Parent? Was she accessary to his Misery, because instrumental to his being? No: this was not it. Jeremiah, we must know, was the son of Hilkiah of the Priests that were in Anathoth in the land of Benjamin: and being the son of a Priest he was so far forth born a Priest; for as such he was actually to be admitted as soon as by age serviceable for his office. The sum then of what he complains of, as from his Mother was, Because thou hast born me a Priest, thou hast born me a Man of strife and contention. And all us who were from our Births by providence destined to the same Office, seem also set forth as men appointed to the like Misery; Persons who have an Office devolved upon us to tell men of their faults, to awaken a thing called Conscience, which the luxury and affected liberty of the age hath no mind to hear; and besides this are to live upon Tithes, or that more envied matter Church-revenues. Ah! hence, hence are we Men of contention and cursed by the multitude. But part of this Misery hath been already touched, and the rest perhaps it is better silently to devour, than to let the world hear of it, lest any should be angry also that we feel it.  
Are there then no causes of this your Misery amongst yourselves? will some say: none too, which argue gu●lt on your side?  
Alas! if I knew none yet would I not justify us; for he that judgeth is the Lord. But there are faults, and those too visible, though haply not the same with them which are commonly charged upon us. To wit,  
1. Fawning and base Compliances for advantage or quiets sake is a fault many of us cannot acquit ourselves of▪ This, as soon as perceived, blasts our authority with the perceiver, and exposeth us to contempt: and 'tis sure, Contemn me this moment, and hate me the next, and then immediately enter all the consequents of conceived hate, Oppositions, calumnies, affronts, etc. Again,  
2. Affectation of too splendid and courtly living is no friend nor virtue of many of the Clergy. Courtly living I call that, when we cannot furnish our houses nor tables, but both appear emulous of those of Noblemen; and the clothes our families wear, or fashions they go in, are such that our neighbours of best condition are fain to stretch their estates, and perhaps be as lavish of their time, to dress and go so fine as ours do. This exposeth us to envy, as the other to contempt, and an envied person can never live without opposers and detractours.  
3. Another fault amongst us which begets us no love is Vainglory, and derogating from others of our brethren to add unto ourselves. We make one another cursed, that is meanly or evil spoken of, because some of us have a mind to fly loftier in the mouths of men than we do deserve. Some of us would have our parts admired, and others our pains, and others somewhat else: and accordingly when we meet with opportunities to our minds we slily insinuate, such a man's preaching is at best dull and liveless, such and such are lazy and more studious of the fleece than flock, etc. And few hearers now-adays but can understand the persons designed, by general characters, without particular names or indigitations. Thus in Cathedrals we hear ourselves called lazy, by many who cannot be ignorant we minister weekly elsewhere, but are willing, to the end their diligence may be admired, that the people should think we never preach but when in our courses (which those only who seldomest come here, think most slowly to return) we serve this audience. I have no mind to exagitate, or drive this general through all the severals I might: but in sum, it is no wonder if when we bring railing accusations (though cunningly) against one another, the people at least learn thus much, that they say after us.  
4. Further, No small occasion of Evil and Evil-speaking to us is the seeking great things for ourselves and families. We profess to teach self-denial and contempt of secular glories: we therefore evidently contradict ourselves when moderate provisions suffice us not. And the truth is; Grasping at too large estates is neither safe to us nor our posterity as to the general. Not to us, inasmuch as none can grow great without envy: (Whether St. Hierome spoke it out of Discontent or in sobriety, it is strangely sunk into most men's minds, as their practice speaks. Clericum ex inope divitem▪ quasi quandam pestem fuge.) Nor to our posterity, for wise men have observed that the children of Clergymen, who have been with mean fortunes put into ways of living or thriving by their own industry, have more perpetuated their father's names and honours, than those who having been amply bred have been left as amply provided for. Their parents have made them Gentlemen, and their own negligence Beggars. It is then more than double imprudence to venture mine own ruin, that I may expose my sons to the same fate. Lastly  
5. I cannot deny, but there are amongst us who are guilty of encroachment upon the lower Clergy. The abuse of Dispensations and Pluralities in such cases where nothing but some men's insatiableness requires them, breeds many a negligent incumbent, many an unsufficient Curate, and a great deal of hate, obloquy and contempt to our whole order. But I am an unfit person to speak hereof, and say not what I would in this case, lest, in any thing I say, discontent should seem to prompt me.  
I might possibly enlarge this Catalogue on our side, but am more ways than one straitened. Only I cannot but crave leave to add, that there are several faults too on the side of the people, which we are not at all accessary to, which notwithstanding bring vexation and reproaches in abundance on the most innocent of our body. I meant on them not by way of upbraiding but as supplicating for their reformation.  
1. First, it is certain that a luxurious age will never shine upon the Clergy: I only wish this may not prove one.  
2. Another evil no less mischievous to us, is, that the Multitude are and have been a long time venimed with factious and schismatical principles, which late disorders have infused; and from this perverse abundance proceed answerable practices.  
3. With the humour of these malcontents strike in those, who as good as profess to be of no religion, yet have told the world they can be of any; in hopes that if the on-both-sides-maligned Church should fall, they may share either in the booty, or liberty, which will accrue thereupon. And upon the whole from the Genius and infections of both ariseth an impossibility for us (especially if we stick to our engagements of conformity) generally to please. If we study to speak sense, and deliver what we have meditated without affectation, we are dull Preachers. If we play the Zanies and Jack Puddings in the Pulpit, weak people admire and sober loath both us and the offerings of the Lord. If we preach seldom, though well, we are idle: if frequently, we preach too often possibly to preach well▪ Thus,  

Obstat, chare Pudens; nostris tua turba libellis,  
Lectoremque frequens lassat & implet opus.   
Again, if we preach necessaries, that is, press Virtues and Holy life, we are only Legal-Preachers: if we inveigh against popular vices we rail: but if against our Governors we please indeed a great (and I fear the greater) part, but then we become factious with them. And seriously, this very impossibility of pleasing (notwithstanding all our studies and prayers) I could almost protest makes me alone well-nigh weary of my function: but I do confidently avow that this, occasioned as beforesaid is the first and chiefest cause of all our misery; of all the Oppositions, affronts, and ill reports we meet with.  
4. The last rock, which I will point at, threatening us with wrack is the projections and contrivances of some who are taken (rather by themselves than other competent judges) for deep and prudent men. They could, in short, better mould the laws (Civil and Ecclesiastical) relieve the Subject, promote public interests, were those laid aside, who stand so importunately to this, that one Religion or Profession of it should in this Church lord it over all other.  
As to the first case; that men should still be attempting the amendment of our Frame of Government, I confess I am truly amazed. Good God Are we not yet weary of Rota's? Have we not been tumbled yet often enough from one vessel to another? Surely it is now at length time to settle, if all of us in stead of brains wear not quicksilver. The Ancients accounted our Country one of the Fortunate Islands: Truly it would soon be such, if its inhabitants would once cease their Eutopian Projects.  
As to the other of relieving the Subject by the ruin of the Church, I had almost said, it is the grossest abuse of God, Religion and the Truth, and besides of the King and People, that can be imagined. In omni Religione nihil tale sine Vindicta was of old the aged and learned Lactantius his observation. And can we think, if there be any Truth in Religion or the being of a God, that he, who hath ever avenged the cause of mock-gods, when sacrilege hath been committed on what was devoted to them, will be less Zealous in his own honour and cause? Give me leave a little, I beseech you: What is become of greater revenues alienated from the Church than those at present remaining to Cathedrals? Is the Crown richer for them? Or the people easier? Or would what is left satisfy? And how long?  
You see I repress myself: and to the end you may conceive our Misery is great, I shall only add, that besides what we have lamented to you, there is yet much remaining which we keep to ourselves, intending our complaint shall be like jeremy's, moderate not exorbitant, which I shall briefly touch on, as being the second thing promised.  
Our Prophet seeing so much contention, so much scorn, so much obloquy attend him, and that merely because of his Office and care in its discharge, which as to himself had so much pains and thanklesness in it, yet so happy a design as to others, thus bemoans himself, Woe is me my Mother, that thou hast born me a Man of strife, etc. In other words, Miserable, woeful man that I am! He doth not say, Woe is me that I was born, but that I was born a man of strife and contention, that is, a Priest, and sanctified from the womb to be a Prophet. He complains his office had much of Woe in it: and the premises considered, Had not his? Hath not ours? Yet,  
1. As Jeremy did not, so neither do we relinquish our Office for its burden. Such regards of Fame we leave as proper to many of our Factious Detractours; being resolved ourselves to bear the Clouds as well as Heat and burden of the day. Being therefore we are (through Divine grace) thus resolutely diligent in our Lord's vineyard, we hope neither he nor any just judge will reckon it to us as a crime, that having such a load on us, it presseth from our labouring hearts now and then a groan: Especially when we  
2. Do not (as, nor here doth Jeremy) accuse our God that he hath laid our burden so heavy. Possibly 'tis our unskilfulness or miscarriage that hath, as to our sense, enhanced its weight: Our sins haply have added unto its pressure; and the load would sit much easier were our shoulders better qualified, or had we laid aside every other weight: At the worst, the day hastens apace when we (persevering) shall rest from our labours; and then, no more weight, but that of glory, which the present pressures (that then will seem, not only light, but sweet in their memory and rewards) shall exceedingly and eternally add unto. Wherefore as we faint not, so neither do we murmur or  
3. Nor yet do we inveigh against men who thus load us with strifes, slights, and calumnies; except the mere letting them know their sins, ours as well as their own miseries, be so interpreted. And as long as thus only, with Jeremy, we complain, with all submission to God, meekness to men, and resolved diligence in our troublesome work, we trust we shall never be adjudged in any measure excessively querulous.  
But if these be not expressions of discontent, what design have they? They have the same design as had Jeremy's complaint in the Text, the View of which was the last thing propounded, and intended as the Application of all.  
First then, as Jeremy, so we thus publish our miseries to bring men to Relent of heart and to Repentance for these stubbornnesses and irreligiousnesses which will otherwise deprive them of Eternal life, as at present they hinder those, who design their happiness and watch over their souls, of a quiet life. This is the reason of our vehemency, and clamours, as some may esteem them. Alas! we have no displeasure, no enmity or quarrel with the persons of any men: we are adversaries only to their adversaries, that is, their vices. Let men renounce but these, and we forthwith quit not only all we seemed to have against them, but our very opinion, sense, and complaints of our own abovelamented misery. We change our Woe is me, into Blessed me, and Blessed my mother that hast born me a man of so happy strife and contention; for I have converted a sinner from the error of his ways. Let me then most passionately importune and beg of our opposers and detractours, if not for their own sakes, and out of a regard to the immortal souls they wear, yet that out of ingenuity, out of generous and good natures to which they generally pretend, they will a little abate of their affronts and contempts of religion, (for upon that fall all the sleights and reproaches which are cast on us for our Professions sake;) that they will think men, who are ready to lay down their life for the truth of it, believe really what they teach of the truth of Religion; that they will exercise so much of sobriety and good manners, as not always to answer, only with laughter, serious reasons and demonstrations, in the verity of which ages and multitudes of most learned men have acquiesced; and not proceed to vex the souls of them, who most passionately desire their welfare, with such insolent tramplings.  
Another design, which we may have in indulging these complaints, which it is not improbable too Jeremy might have in his eye, is, the putting ourselves on a strict enquiry, whether we own not our miseries to our crimes. The Prophet seems (I say) to have searched, when he pronounces, I have neither lent on usury, nor have men lent to me on usury. And I beseech, in all reverence, all my brethren, that I may speed in this design on them: if any of us particularly apprehend ourselves men of strife, etc. in the sense insisted on, let such be pleased impartially to inquire, if themselves be guiltless as to their own misery. If they are not as to their own, it is certain they cannot be as to their brethren's. I know, none of those, whom at present I address my speech to, want abilities to suggest more heads of sacerdotal miscarriages than I have touched. Those abilities and divine grace, which will be wanting to none in such designs, improve to an honest scrutiny and Reformation, and it will undoubtedly much remedy both your own and others Woe.  
A third design, which in these complaints we truly have, and Jeremy might have, is, to move Persons of Power and Place to our pity and Relief. Nor can I but persuade my self, I have already sped in my request, where I am so confident justice dwells. The sum I crave is, all possible encouragement to serious Religion, and especially to the profession of it at present settled. With many, all Religion is decried as an abuse of credulous mankind: with others, either the present Religion amongst us impugned or the strictness (as is pretended) of its present settlement. Now nothing can contribute so much to the interest of Religion in common as the countenance of great and grave persons. Nothing can do this particular profession of it more service than their vigorous adhaesion to its laws. And remember, I beseech you our late confusions: Can any sober man be fond on Hems and Expletives and Nonsense for Prayers, of confused Noises for Praises, of Ruins for Churches, or blue Aprons, and such like cattle for Preachers. Behold the goodly majesty, yet gravity and modesty of our present Order: The place august; the prayers and Hymns certain, devout, complete; the Harmony full; they who minister, in a reverend decency, and each instructed and exercised in his faculty: The whole striking a sacred Awe and Veneration upon the Enterer, and so fitting him with an holy fear and transport of mind to fall down and worship the unseen Beauty of Holiness, the essential glory of the infinite God. Behold, I say, and consider all; and let your souls seriously deprecate and abhor the day, that ever the Axes and the Hammers should be at work again in the Temple, except it be to repair its deficiencies, or that, for want of bread unto its Ministers, the glory of Mount Zion should become desolate, and as a lodge in a garden of Cucumbers.  
In case these designs should fail (which God forbidden) we have yet one more; and that is by this view of our miseries and these complaints and lamentations of it, to move our own, and all pious breasts to a most affectionate ardour and intenseness of Devotion, and thereby Him to pity, whose pity is together help, and alone powerful to turn our Lamentations into Hallelujahs of joy, our fears into safety, and to make our mountain stand fast. And to him are our eyes: We have looked for peace, but behold tottering; for the time of healing, but behold trouble: See, O Lord, we beseech thee, we are become vile. We acknowledge, O Lord, our iniquities and the iniquity of our forefathers, for we have all sinned against thee, Yet do not thou abhor us very much; For thy name's sake, do not disgrace the throne of thy glory. Or, if so it is decreed, for our sins, that we shall be scattered, Scatter us, O Lord, but let our dispersions entirely praise thee, and find us out some Wilderness where we may in Order if not Decency, sing, Glory be to the Father, Son and Holy Ghost.  
Glory be to God on high, and on earth Peace, Goodwill towards mankind. Amen, Amen.  
FINIS.   

Books printed and sold by James Collins at the King's Head in Westminster-Hall.  
Forty Sermons of that famous Preacher Mr Anthony Farindon. Folio.  
The Triumphs of Rome over despised Protestancy, written by Bishop Hall. 8ᵒ.  
Flora Ceres & Pomona: or, A Complete Floriledge, by F. Rea Gent. Fol.  
Considerations touching Witches and Witchcraft, with the famed Disturbance of the Daemon at Tedworth: and some other reflections on Drollery and Atheism.  
Plus ultra, or the Advancement and Progress of Knowledge, since the days of Aristotle: both written by Jos. Glanvil Fellow of the Royal Society. 8ᵒ.  
A Discourse of Subterraneal Treasure. 12ᵒ.  
The Experienced Angler, the most ingenious on that Subject. 8ᵒ.  
The Serious Practice of Godliness. 12ᵒ.  
The Countess of Mortons' Prayers. 24ᵒ.  
Sure Footing in Christianity examined, by G. H. 8ᵒ.