〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE TRIUMPH OF LEARNING OVERDO IGNORANCE, AND OF TRUTH over FALSEHOOD. Being an Answer to four Queries. 

Whether there be any need of Universities?  
Who is to be accounted an Haeretick?  
Whether it be lawful to use Conventicles?  
Whether a Layman may Preach?   Which were lately proposed by a Zealot, in the Parish Church at Swacie near Cambridge, after the second Sermon, October 3. 1652.  
Since that enlarged by the Answerer, R.B. B.D. and Fellow of Trin. Col. Camb.  TALMUD. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui auget Academias, auget Sapientiam & Sapientes.  IGNAT. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ROM. 16.17. 
Mark them which cause divisions and avoid them.  ROM. 10.15. 
How shall they preach except they be sent?  
LONDON, Printed for R. ROYSTON at the Angel in Ivy-lane, 1653.   

A CATALOGUE of the most famous ACADEMIES in all Christian CHURCHES, Digested into the Order of the ALPHABET.  
In Latin thus, (as follows) by 
* L. 2. ad. Octavum, de Academiis.  Middendorpius (Vicechancellor of the University of Colen) and Alstedius. l. 24. c. 13. Encyclop. Scholas.  

Anglia 2. 

Cantabrigiensis.  
Oxoniensis.   a Cantabro Hispanorum Rege per tumultum ac seditionem a patriâ pulso (long aunt Oxonium ab Alphredo) fundata.  
Bohemia 1. 

Pragensis.    
Dania 1. 

Hafinensis.    
Gallia 15. 

Andegavensis.  
Avenionensis.  
Aurelianensis.  
Bituricensis.  
Burdigalensis.  
Cadurcensis.  
Dolana.  
Duacensis.  
Lugdunensis.  
Monpeliensis.  
Parisiensis.  
Pictaviensis.  
Rhemensis.  
Tholosana.  
Valentina.    
German. 25. 

Argentinensis.  
Altorfensis.  
Basiliensis.  
Coloniensis.  
Dilingana.  
Erfordiensis.  
Francofortensis.  
Francherana.  
Friburgensis.  
Gryswaldensis.  
Groningensis.  
Heildebergensis.  
Helmstadiensis.  
Ingolstadiensis.  
Lipsensis.  
Lovaniensis.  
Leidensis.  
Marpurgiensis.  
Moguntina.  
Regiomontana.  
Rostochiensis.  
Treverensis.  
Tubingensis:  
Vicimensis.  
Witebergensis.    
Hispania 18. 

Conimbricensis. (in Lusitaniâ.)  

* In hâc Ignatius Loiola, Ecclesiae & Rerump. pectis, est educatus.  Complutensis. (in regno Castellae.)  
Compostellana. (in regno Galliciae.)  
Eborensis. (in Lusitaniâ.)  
Gandiana.  
Granatensis.  
Hispalensis.  
Ileridensis.  
Majoricana. (Aliter vocata Lulliana.)  
Onnedensis.  
Oscana.  
Ossunensis.  
Salmanticensis.  
Sequensana.  
Toletana.  
Valentina.  
Valiodoletana.  
Vallisoletana.    
Italia 11. 

Bononiensis. à Theodofio Imperatore fundata. Ann. Dom. 425.  
Ferrariensis.  
Florentina.  
Mediolanensis.  
Patavina. (à Carolo magno instituta.)  
Papiensis.  
Perusina.  
Pisana.  
Romana.  
Senensis.  
Tauriensis.    
Polonia 3. 

Cracoviensis seu Graccoviensis à fundatore urbis Graccho dicta. Vnde prodiit Catechismus iste nuper ex merito flammis traditus manu Carnificis, cùm sit blasphemiis in Filium & Spiritum S. refertissimus. Cui hoc inscribi jure poterat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Posnensis.  
Samosciana.    
Scotia 3. 

Aberdoniensis.  
Glasquensis.  
Sanctandreae.     
Sic erat in fatis: Postrema est Scotia, nullum  
Quae sanè ob mores debet habere locum.   

Genuinis Musarum Mystis, Legitimis utriusque Academiae filiis, Salutem in jesu Christo plurimam. P.A.L.  
NE cui fit offendiculo, bilemve moveat, quòd Cantabrigiam hîc praefixerim Oxonio: Nôrint Universi, post replicatos annales temporum, post reserata monumenta veterum, me (qui veritati, non partibus studeo) pro compertissimo habuisse, deberi primas, (antiquitatis ergo) Grandaevae nostrae matri Academiae. Quin apagè has nugas de Antiquitatis titulis, & de inanis umbris gloriolae; Contentionis nullâ incensi faculâ posthac exardeamus; id solum operae impendamus aemuli, ut vitae integritate, ut artium & virtutum instructi choragio, ut Charitate, humilitate, contemplationis studio, & morum exemplo alii aliis praeluceamus; Non tàm anxiè curantes quinam priores simus, quàm ne priùs pereamus. Hoc tantùm apponam, quod vir Doctissimus innuit, ut amplificentur Scholae, requiri in magistratu paternum erga Scholas affectum & animum, qui cernitur in amore literatorum, Privilegiorum tutelâ, & munificentiâ erga literarum cultores: Tam benevolè affectos magistratus habuimus, ut porrò habeamus usque, apud Deum obnixè precibus contendamus.  
Florente Republicâ literis omnibus honor maximus fuit: nihil in eâ urbe majus, nihil optabilius literis & doctrinâ extitit.  Blondus de Repub. Romanâ.  

To all sincere and truehearted Christians, Lovers of Learning, Truth and Peace.  
THe Jews have a saying not more short than ingenuous, that Truth stands upon two Legs, and a Lie upon one: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talm.  Their meaning is, That as Falsehood and Heresy fall at the length of themselves without any contradiction, so, Truth is and ever was firm, stable, and lasting getting ground growth, and strength by opposition. By this means many Questions which lay hid, and as it were buried in the grave of silence, are raised, discussed, and evidenced even to vulgar capacities.  
S. Augustine in his 18. l. de Civ. Dei, cap. 51. Treating of Heretics, and proving that the Catholic faith is strengthened and confirmed by haereticall dissensions, says thus of false Teachers, Habentur in exercentibus inimicis, etc. They are to be put into the file or number of those enemies who exercise the gifts and graces of God's servants; who, like the Stars that shine brightest in the cold nights of Winter, are in times of Opposition more active than ever in Zeal, more Vigilant and circumspect in their lives, (as those 
* Dabant operam per inculpatos mores ut illius dogmata non plus valerent. Sozom. lib. 6. cap. 27.  Religious men were in the days of Apollinaris; who laboured to outshine him in strictness of life, knowing that by this his opinions thrived and prevailed.) Lastly, more earnest in their devotion and prayers to the Father of Lights, 
* Jam. 1.17.  that the seduced may be undeceived, and the Seducers convinced of their errors. This (not to be seen in Print, which is a poor piece of ambitious pride) is the scope of my pen, and the aim of my unworthy endeavours: Especially now that 
* Hujus fursuris (ne dicam farinae) est Burtonus iste, besternae diei homulus, cui doctrinam & pictatem audaciae inauditae parem optamus.  little birds, scarce fledged or hatched, flying with their shells upon their heads, and having only a feather or two of boldness in their faces, shall dare and that in the bosom of their Nurse or Mother preach or rather prate against Learning, which they never had, and inveigh against Universities, quà tales, simply as Universities, of which they never deserved to be Members.  
It is an ill bird, etc. Every Englishman knows what follows in the proverb. There are no such enemies to Learning as the Malicious and Ignorant.  
It was my happiness of late to meet with some Adversaries, not perhaps so knowing, yet more candid than the former, Declamers against Academies, and men of more Christian Spirits, not (as S. Augustine writes of the Donatists) 
Ep. 167.  pertinaciâ insuperabiles, invincible and pertinacious in their opinions, but such whose minds were tuned to that obedience and meekness, that they after a long and mild debate yielded, with thankful acknowledgements and protestations of love, to my reasons. And hereby declared plainly before the Congregation, that they were free from that whereof they were falsely suspected, i. e. Heresy: agreeable to that of the Learned and most profound Augustine. 
Ep. 162.  Qui sententiam suam quamvis falsam atque perversam nullà pertinaci animositate defendunt, sed veritatem cautâ solicitudine quaerunt, corrigi parati cùm invenerint, nequa quàm sunt inter haereticos deputandi. The meaning of which words in brief is this, that He only is to be counted an Haeretick who persists with obstinacy in an opinion which is against the word, not He, who errs, yet is ready to forsake his error and yield to the Truth so soon as he is convinced of it.  
This pious and humble Temper was in those my Antagonists; for whose farther confirmation; and satisfaction to their modest desires, together with the rest of that populous Parish of Swacie, I have published the Discourse with some enlargements, hoping that it will meet with as good success (by God's blessing on it) in the conviction of those by whom it shall be perused, whose judgements perhaps have been formerly perverted by false Teachers; who beguile unstable Souls, having hearts exercised (or overcome) with covetousness; cursed Children (they are children for their Ignorance) who forsaking the way of all righteousness have gone astray, following the way of Balaam that made Israel to sin. 
2 Pet. 2.14.15. Judas ver. 11. Num. 25.2. 31 16.  Such blind guides as these have been the cause of many poor Souls falling into the ditch of Heresy, which (if backed with obstinacy) is a bar that shuts men out of all hope of glory. This hereafter shall be proved in my answer to the second Doubt.  
May the Infinite goodness, (to whose only glory I humbly desire to devote myself and all my weak endeavours) make them as useful and beneficial in the confirming and reforming of weak deceived Souls, as they are well meant and intended to the Churches good, by the unworthiest of his servants: who am likewise, Christian Reader,  
Thine in Christ jesus, R. BOREMAN.   

A SHORT VINDICATION OF THE Use and Necessity of Universities, and other Schools of Learning; Being An Answer to the first Quere, What need is there of Universities?  
IT is truly observed by a learned 
* Gentillet. exam. Concil. Triden. Li. 1. Sect. 7. 8. Ignorantiam & Romanae sedis autoritatem simul auctam, etc. Vicissimque ut bonarum artium & literarum instauratione facessere caepit ignorantia ita & Pontificis autoritas paulatim imminui & labascere visa est.  Writer that the Pope of Rome, and that Church never flew higher in power, never sunk deeper into error then when Ignorance prevailed, and Learning was suppressed. We may as safely, and with as much truth assert, That where the purity of God's Word is corrupted, and not preserved in its integrity, that Kingdom, Church, or State cannot but fall into ruin, and moulder away into divisions caused by the multiplicity of false Opinions, which being joined with Schism, do often (as they have now done) engender, and beget a monster, the subverter of all Government, and the disturber of Peace, the nurse of Religion. This and Learning we may fitly resemble to the great Luminaries of Heaven, the Sun and Moon, both for their light and influence. And as for the preserving the entire lustre of the Moon, there is required a continual emanation of light from the Sun; So Learning borrows it's true light from Religion, without which a man having a learned Head and an unsanctified Heart, is the fittest Agent and best Instrument for the Devil to do mischief with: But now here is the difference between that lesser Luminary and Learning, in that resemblance; The Moon repaies no tribute, conferrs no benefit to the Sun, but Learning by way of reflection conduces much (if not to the being precisely taken, at least) to the happy and well being of Religion. These two, like Eros and Anteros in the Fable of the Poets, are sick and well both at a time. 
G Naz. Orat. 3.  Julian the Apostate understood this well when he put down by a poblike Edict the Schools where the Children of Christians were to be educated; So did Pope 
† Platin. in vita ejus.  Paulus the second when he absurdly pronounced those Heretics, that did either in jest or earnest but use the Word Academy in their Tongues or Writings. The Jesuits and their Factours, men subtle in their Generations, and active in their mischievous intentions, they know the same, and therefore endeavour now to effect, (what of late one vauntingly said in the Ears of a good Protestant would be done) that is, To destroy the Universities, and with them the Ministry and Religion.  
That the Universities so called as 
* Fab. Soranus in Thesauro.  one explains the term, because the Circle of all the Arts and Sciences is in them expounded or taught to young Students and others of all sorts, Degrees and Callings whatsoever; That these Universities, and other Schools of Learning (seedplots, and nurseries subordinat to them) are not only profitable to the Church, but also necessary for the maintenance of Religion so necessary, that without them, neither the Doctrine of the Gospel can be preserved pure and uncorrupted, neither the Church, wherein we live, stand sure upon its foundation, but will certainly be destroyed; This I shall endeavour to prove by a familiar climax or gradation, proposed to vulgar capacities by way of question.  
First, by what means can the Church be pure and free from Heresies without the guidance, and light of the pure Word of God, the holy Scriptures?  
2. How can that Word be preserved in its purity without the Ministry?  
3. How can there be a Ministry without able and fit Ministers to explain and publish that Word purely without corruption? whose Office it is to act the parts of Truth's Champions, to defend it against seducing Heretics, who (as 
† Tertul. lib. de prescript. Scripturas obtendunt & hâc suâ audaciâ quosdam movent, etc.  Tertullian well notes, evermore allege Scripture to back and bolster out their absurd Opinions, and by this their boldness they move some, tyre out those that are strong by their restless disputes, take the weak in their Nets, and as for those of a middle temper, these they send away full of doubts and scruples. And whence do Heresies arise, but from this (as St. 
* Aug. Tract. 18 in Evang Joh.  Augustine observes) dùm Scripturae bonae intelligantur non benè, & quoth in eyes non benè intelligitur etiam temerè & audactèr asseritur? etc. i.e. " Whilst the good Word of God is not well understood, and that which is not well understood is rashly and boldly asserted for truth, etc. Now in the fourth place. How can such stout Champions, learned and faithful Pastors, be had without Schools of learning, the Vnivesitirs?  
It will follow then by a necessary Illation or Consequence that without Universities, out of which such Learned, Wise, Orthodox and pious men may be called and produced to govern particular Congregations, and to sit at the Helm of the Church; This cannot be preserved secure and entire from Heresies, but will be like the 
† Luke 8.23.  Ship wherein our Saviour was asleep, i.e. battered with tempests, and beaten with the waves of contrary Opinions.  
For this cause we find in ancient Records, that not only among the people of God, the ancient Jews and Christians, but also even among the Gentiles evermore in all ages, great care and diligence was used to ordain and maintain Schools of learning, and to place in them holy and knowing men, whom they encouraged with large stipends, by whose pains and parts the liberal Arts and Sciences, together with the Doctrine of their Religion might be taught and fastened in the people's Memories.  
To omit the Schools of the Gentiles, as of the Egyptians (
* Alsted. li. 24. c. 13. Encycl. Scholast. Heurn. primord. Philosoph.  to whom Learning and Arts were derived from the Jews) likewise those of the Chaldeans, Babylonians, Persians, Greeks and Romans, all which (to the shame of Christians in these times) had learned, and men of Wisdom in high estimation, especially of Professors and assertors of their Religion, such were their Magis, their Gymnosophists, their Philosophers, their Augurs or Sowthsayers; omitting these, I shall only make a plain discovery of the Schools erected by the People of God, as well before as after Christ, and then leave it to the Judgements of discreet and moderate Judges, whether a want of love to Religion, and the fear of God does not discover itself in the profane practices of those men, who labour to pull down the Ministry (which is now the Jesuits main design) by doing as the 
* Gen. 26.18.  Philistines did by the Wells of Abraham, i. e. by seeking to stop the Springs and Fountains of Learning, into which they have thrown dirt and stones, by undeserved slanders, and reproachful infamies.  

Colleges and Schools under the old Law.  If we traverse the story of the old Testament, we shall find that there were (and this not without the prescript or command of God) in the Kingdom of Israel Schools constituted and opened to public use; in some whereof were placed Levites, in others Prophets to teach and explicate the Law of God, to train up Disciples or Scholars, who afterwards should teach either in the Temples or Synagogues, and propagate the Doctrine of the Law to succeeding Generations. For who were the Sons of the Prophets, of whom there is so often mention made in the Book of the Kings; but those that were students educated and brought up in those Schools, whereof the Prophets were heads and Governors? 
1 Kings 20 35. 1 Kings 2.3.7.15.  This was the intent or meaning of the Prophet Amos, when he said, I am not a Prophet nor the Son of a Prophet, 
Amos 7.14.  i.e. never brought up in the Schools of the learned Prophets.  
What was the reason that the Lord commanded 48 Cities with their Suburbs to be assigned to the Levites above their Brethren of the other Tribes? 
Numb. 35.2.  was it not for this, that in the Land of Israel there might be Schools and Colleges, in the which the Levites might teach and instruct young Novices, their pupils, in the Law of God, and thereby fit them for the Offices of the Sanctuary?  
Over these Schools or Colleges there were ever placed men renowned for their Piety, Learning, Prudence, and Gravity of Manners, and those chosen out of the Prophets and Levites. Thus 
† 1 Sam. 29.28.  Samuel was the Perfect or Governor of the School which was at Naioth in Mount Ramah; where was a School and Scholars in the Reign of Asa, if we may believe the Talmudists, who say that he was therefore punished with lameness in his Feet, 
Vid. Buxtorf in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chr. 16.12.  " because he compelled all the Wisemen or Doctors of that place together with their Disciples or Scholars, to leave their Studies and to take up Arms for his aid against Baasha King of Israel. This they collect (how truly I will not determine) out of the 1 of Kings 15.22. where it is said that Asa made a proclamation throughout all Judah (none was exempted) and they took away the stones of Ramah, etc. i. e. when the Scholars were all warned out by the King's Edict.  
Elias was the Praepositus or Master of the School at Hierico: 
2 Kings 2.5.  In his place succeeded his Disciple Elisha, and so others after him in succeeding ages.  
In the second of Chron. 34.22. we read of a College in Jerusalem: 
It is called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as a double House, so called by reason of its two Courts.  wherein Huldah the Prophetess dwelled when Hilkiah went unto her with a message from Josiah. Doubtless she dwelled by herself in one of the Courts remote from the Prophets and their Sons, who were taught in the other. For Colleges indeed ought to be (what a Name that is given them by Eusebius does import) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, places of gravity and severity, which cannot well stand with a mixture of both Sexes in one and the same place. But to return from this short digression;  
To this end and purpose it likewise was, (I mean for the maintenance of Schools) that the Levites under the Law had such large incomes by God's appointment; they had well nigh (as hath been proved by me in another 
† The Church's Plea, etc. Sect. 10 p. 23.  Treatise) the fifth part of the Jews Revenues, which large allowance was given them, that being free from all cares (to which the Ministers of the Gospel are too sharply exposed) they might, with the less distraction, and more freedom of Spirit, devote themselves wholly to their studies, and their Ministerial Functions.  
Again, we find that the Jews themselves ever in after Ages endeavoured (even when they were dispersed amongst the Gentiles) to retain their Schools which are called sometimes Synagogues, although in a strict sense a School and a Synagogue differs. Philo (as he is cited by Grotius on St. Mat.) 
Grot. in Mat. 4.23.  uses the Names promiscuously, and calls those Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that they did both Pray and Preach in them, and withal (as they do now where they are) train up their youth and exercise themselves by disputes and polemical Discourses concerning the holy Scriptures: whereby they find out many hidden Truths. This is the practice of Colleges in the Universities, by which means the Students learn to whet their Tongues in disputes against the Truth's adversaries, those of Rome, together with other Heretics.  

Colleges and Schools under the Gospel.  In the second place, That there were Colleges, places of public concourse even under the Gospel in the time of the Apostles at Jerusalem, we may collect or gather out of the Acts. And there were dwelling at Jerusalem Iewes devout men out of every Nation under Heaven. 
Acts 2.5.   
St. Luke records concerning our Lord Christ, that when he went into the Synagogue, that is, the 
Luke 4 15.17  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  School there was given to him, as to a Doctor, the Book of the Scriptures, that he should explain a portion or piece of them, which he accordingly did to the amazement and conviction of those that heard him. The same Apostle likewise reports, 
Luke 2.42.46.  that when he was twelve years of age he disputed with the Doctors of the School with great admiration. There were then Scholars, Colleges and Doctors in our Saviour's time: How then dare any disallow of those which Christ himself did approve of, so, as to go often into them, which he did surely to demonstrat and show their necessity and use. They who speak and act, by a bold opposition, the contrary, by denying their use, to such I may aptly retort, what S. Augustine did once in aother case to the Donatists, 
Aug. Ep. 171.  the true Pictures of our Separatists, Christianos vos esse dicitis, & Christo contradicitis; " you say you are Christians, and contradict Christ in your Words and Actions, this cannot stand with Christanity, which admits of no such contradictions.  
In the 6 of Luke vers. 9 there is mention of the Synagogue or College of the Libertines, Cyrenians and Alexandrians, and of them of Cilicia and Asia, who disputed with the Protomartyr St. Stephen.  
The same Apostle tells us how that St. Paul came from Tarsus of Cilicia unto Jerusalem, 
Act. 22.3  where he was instructed in the Law of the Lord at the feet of Gamaliel. It was the fashion or custom then of the Scholars, to sit at the feet of the Doctors, whence those are called by the Rabbins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulverisantes, from the dust which they received thus sitting below their Teachers. The forenamed Gamaliel was a Doctor or Teacher of the Law in the Academy of Jerusalem, and Disciple of that old Simeon, 
Luke 2.28.29  who took our Saviour, being then a Child, in his arms, and then sung his Nunc Dimittis, etc. his Swanlike Song, Lord now lettest thou thy servant departed in peace, for mine Eyes have seen thy salvation, i. e. The Lord Christ, who is mercy and salvation clothed in flesh.  
That School or College of Jerusalem had many famous Doctors one after another successively in after days, amongst whom was Rab. Hillel, who lived an hundred years before the Destruction of the Temple by Titus: of which Hillel we find so many rare and pious say in the Pirke Auoth, a Book famous amongst the Jews for choice Proverbs and grave Counsels.  
We read likewise of St. Paul, 
Acts 18.28  that after his conversion he went often into the Synagogues or Scholars of the Jews, and mightily convinced them that Jesus was the Messiah (or the Christ) and persuading the things concerning the Kingdom of God.  
There is mention in the Acts of the School of one Tyrannus: 
Acts 17.8  it was erected by one who was so called by his proper Name, as Beza proves by many testimonies against Erasmus, and others, and with him in this the Syriack agrees; which, as Salom. Glassius notes, 
Glass. Physiol. Sac.  is the fittest to determine any doubt or controversy bordering upon a word of phrase in the New Testament, as the Caldee paraphrase in the Old.  
To omit that famous School in Asia at Ephesus erected by St. John the Apostle, in which Polycarpus and Ireneus were Scholars, with many other famous Bishops and Martyrs for the Truth of Christ.  
Likewise that in Palaestina of Caesarea, in which Gregory Bishop of Neocesarea was brought up.  
Also that in Alexandria, the most famous in the whole World, where (as St. Hierome attests) from the days of St. Mark the Evangelist many and great Doctors flourished, as, Pataenus, Clemens Alexandrinus, Origen, Hieracles, Dionysius, with many others.  
To the forenamed we might add that of Byzantium in Greece, where St. Basil that 
† Vid. Possovin. in vita Basil.  Demosthenes amongst the Fathers (for his sublime elegancy so called) was educated, he was Brother to that Learned Nazianzen who (being indeed, a Magazeen of all kind of Learning) in worthily called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Divine.  
To this of Byzantium might be adjoined that of Tiberias in Galilee by the Lake of Gennesareth, 
Vid. Buxtorf in Tiberiad.  so famous for the Masorites, those laborious Textuaries and Cabalists amongst the Jews.  
But omitting the farther discussing and opening of these Schools or Colleges, (whereby I might farther evince by demonstrative Arguments the necessity of Learning and Learned men: as so many Pillars to sustain the vast Fabric of a Church, Kingdom, or State, from crumbling into dust, and mouldering into ruin) I shall only subjoin what now follows by way of a concluding Parenesis, or Exhortation to men of vulgar conceits and m sled Fancies.  
Let them run back in their thoughts, and look upon the Story of our Church in former Ages. Who were they that gave the Pope and his Factours their deadly wounds, stabbing them at the Heart with the sharp weapons of their acute Arguments, who did this glorious work, but first a Jewel, a Bishop? who was the first that in a Sermon at Paul's Cross made a public Challenge to all the Papists in the World, 
Godwin. in vitam ejus p. 409.  to produce but one clear and evident Testimony out of Scripture, or any Father, or other famous Writer within six hundred years after Christ, for any one of the many Articles which the Romanists at this day maintain against us, and upon good proof of any one such good allegation, he promised to yield them the Bucklers and reconcile himself to Rome. And although Harding and some others undertook him and entered into the Lists with Him about the 27 controverted Articles, yet they came off poorly, and Jewel on the contrary with Triumphant Victory, having so amazed and confounded them with a cloud of witnesses in every point, that (as Bishop Godwin reports of him, 
Page 410.  " Dici non potest quantum haec res Pontificiorum apud nos vires fregerit, existimatione minuerit, ac praesertim postquam Hardingi frigida responsione errorum ab illi recensitorum novitas patuerit, i.e. It cannot be said how this thing broke the hearts and weakened the force of the Pontificians, with the loss of their esteem and credit in these parts, especially when after the frigid or cold answer of Harding the Jesuit, the novelty of their opinions was plainly discovered.  
This glorious Champion of Truth for his rare and admirable parts and gifts both natural, and supernatural, did every way correspond to his gracious and precious name; He was a rich Jewel consisting of many gems, shining as well in his Life as his incomparable Writings: Lord adorn and enrich thy Church continually with such Jewels, deck her Cheeks with rows of such Rubies, her neck with such glorious chains, etc. He was borne in Devonshire, bred up at Oxford, 
† First in Mert●… afterwards in Corpus Christi College.  and if it lay at my mercy, to save or destroy it, I should spare it, because it bred such a Pillar of Truth, and the scourge of Rome, as the Conqueror spared Syracuse, because he found in it an Archimedes.  
With him we may parallel our famous Whitgift, who was contemporary with him; For, the former died, Anno. 1571. this latter was installed Bishop of Worcester, Anno. 1577. & afterwards Archbishop of Canterbury 1583. He was borne in Lincolnshire, bred here at Cambridge, first in Pembroke Hall, afterward fellow of Peterhouse, and not long after, he being of rare and eminent parts, was made precedent of Pembroke Hall, next Master of Trinity College, in which time he was, first, the Margaret, than the King's Professor of Divinity. This matchless pattern of prudence and patience, did stand as stoutly, as the former, in the defence of the Truth, against our home bred Innovatours, who (as our learned Camden in his Annals) trampled on all Government, and, making Fancy the mistress of their judgement, pride and a zealous ignorance being their guides, they inveighed against the 
† Elizah.  Queen's authority, and herein spoke the Language of Ashdod, acted highly for the Jesuits, denied uniformity in Divine worship, although established by the authority of Parliament, severed the Administration of the Sacraments from the preaching of the Word; 
Sacramentorum administrationem à verbi divini praedicatione se jungebant. Camd.  Novos ritus pro arbitrio in privatis edibus usurpabant, etc. They neglected and despised the Sacraments (forgetting that God will not save us without the use of the means.) They refused to go to Church, thus making a dangerous Schism, and rending the seamlesse coat of Christ, Pontificiis plaudentibus, multosque in suas partes trahentibus, quasi nulla esset in Ecclesiâ Anglicanâ unitas; Hereby they made our adversaries to rejoice and triumph over us, and were the cause of many weak ones turning Papists, upon this ground, that there was no unity in our Church. (I fear our Separatists have now caused the like, if not worse, mischief, in the revolt of many thousand from us.) Those Chams, men of hot and fiery Spirits, who inveighed against their Fathers, and uncovered their Mother's nakedness; Those Scindentes (as 
† Aug. l. de Civit. Dei 16. c. 2 comparat Chamo haereticos li. 4. c. 43.  Irenaeus well calls them) to which he joins elati & superbi, those proud, highminded, daring Schismatics, that Reverend, Learned, and most patiented Whitgife quelled and suppressed in a short time by his discreet meekness, and gentle exhortations to peace; first stopping, by arguments, the mouths of their Antesignani their Leaders, (as Cartwright and others) this he did by disputes and mild persuasions to peace, and at last having by a patiented courage overcome many strong oppositions from the Nobles and their adherents, abettors in that schism, by God's blessing he restored the Church to unity and concord both in Doctrine and Discipline. Who but a man of great learning and grace could have done this, and been the instrument of settling in a distracted Kingdom an universal Peace?  
Let me add to these, one, though of a lower rank in the Church, yet not much inferior in gifts of nature, and grace, the renowned Whitakers, first Scholar, and after Fellow of Trinity College, famous for his admirable skill in the Arts and Tongues: as for his Excellency in the knowledge of Divinity, his famous works now extant, his confutation of Campian, Sanders, Duraeus, Rainolds, Stapleton, nay of Bellarmine himself, with whom then living this our Champion encountered; He confounded the former, proving the Pope to be Antichrist, and maintaining the authority of the Scriptures above the Church, and at last singling out the 
† Bellarmine.  Cardinal himself, the Goliath of Rome, he stunned him so with the strength of prevailing Truth and reason, in his controversies concerning the Church, Scriptures and counsels, etc. That the Cardinal (it seems, fi●st convinced by his argumentions) having him in high estimation, procured his Picture, and hung it in his study among the portraitures of other noted men, and was heard to say, That though he was an Heretic, yet he was a Learned one. Never any saying had more of Falsity and Truth in it. When he confessed him to be learned, it was all one as if he had acknowledged that he was by him confuted. What firmer testimony then that which falls from the Lips of a professed Enemy?  
To these forenamed Worthies, I might add the late Reverend Bishop of Salisbury, Davenant, the now living, and most knowing Prelates, Armach, and Morton, true nursing Fathers of the Church, fed with their Doctrine, and defended by their Pens, which they have with great success dipped in the Ink of confutation against Jesuits and Heretics. 
2 Sam. 23.12.20.  The Lord hath done great things by these Benaiahs, and wrought great victories by means of their painful works against our Adversaries. Can these famous, useful, and Church-preserving acts, with many hundred more which have been effected by men of parts, could these mighty things have been done without Learning; could this have been attained without the help and furtherance of public Schools and Universities? I suppose no man is so wanting to Truth and Modesty as to say it. This made Alphonsus' King of Arragon, bear an open Book in his Scutcheon, to testify thereby to the World his high esteem of learning, as being the prop of Religion, and the Pillar of a State and Kingdom. 
Middendorp. l. de Academ. 1. p. 104.  And therefore Charles the Great wheresoever he erected a Church, there he ever annexed a School of Learning unto it. Oh then let not the undermining and crafty Jesuits (who now swarm amongst us) blow any longer this poison into your Ears; believe not the voice of these 
† De his vid. Franzii Histor. S. p. 1. c. 20.  Hyaena's who may speak like Men, nay like Angels, but within are ravening Wolves and savage Beasts. Their common Trade and Work now is to cry down Learning, and the Fountains of it, the Universities: They know that their cause cannot thrive so long as Learning does flourish: These 
* De his vid. Solinum.  Solifugae hate that confounding light; These Frogs love to croak in the black Night of Ignorance, They ever dig their Mines in darkness. The Traitor Faux and his dark Lantern was a true emblem of a Jesuit, who has some light within which makes him sin against his conscience, yet that light wrapped up and obscured by malice, which forces him to act in defence of the Catholic cause, and contrive any bloody wickedness.  
And now is his Harvest, who loves to fish in troubled waters, He hath put forth the Sickle of his undermining policy to cut down the Clergy and the Universities, witness the late Petitions against Tithes, and that other from some mistaken ones in the County of Bedford, who little dream that they are now ploughing with the Jesuits 
* Judg. 14.18.  Heister, who have closely contrived those Petitions, and incensed the Countrymen against Churchmen and Scholars. For shame, work not any longer in this bloody Field; be not Dayes-men to these men of Darkness, what they have covertly contrived, do not thou attempt openly and in public. Believe it, if the Pipes be cut from the two Fountains, if the revenues and means which flow from the Springs of Benefactors for Learning's maintenance, if they be taken away (which God I hope will prevent by his merciful and overruling providence) Then (I trust this then will never be) than we shall see (I hope we shall never see it) 
Psal. 8.14. Cant. 2.25. 2 Cor. 10.13.15. Mat. 7.15.  These Wild Boars coming out of Rome's Wood and Wilderness, These Foxes, deceitful workers, Ministers of Satan, Wolves in Sheep's clothing; They will, when they meet with no opposition, when the walls and watchmen are gone, break with violence into the Vineyard, destroy it's pleasant branches, devour its Grapes, and (like those Wolves in the Fable, when the Dogs at their persuasion were sent away) They will pray upon the poor sheep, tear their fleece from their backs, devour their flesh; In a word, when they want their Guard and watch, i.e. Orthodox Pastors and sound Doctors or Teachers, the one to instruct the Churches, the other to train up Students in the Schools, Then will the people be left as a prey to Heretics, 
2 Tim. 2.17.  whose Doctrine will eat like a Gangrene, i.e. Speedily, Incurably, Mortally. They will infect their Souls with poisonous Opinions, and (as they have begun) with damnable Heresies (to speak in S. Peter's Language) 
2 Pet. 2.1.  which S. Paul reckons amongst the fruits of the flesh, 
Gal. 5.20.  and exclude men from the Heavenly inheritance. Of this Opinion was Ignatius a Scholar of the Apostles, 
Ignat. Ep ad Ephes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  who assures us that both seducing and seduced Heretics shall perish for ever, and that with as good reason as thieves amongst men are put to death. Heretics rob men's Souls of God and the Truth; They shut men out of Heaven, and drive them into Hell. To prevent all these fatal mischiefs, drain not (but rather increase with augmentations) the Fountains of Learning and Religion; if these be once dried up, a drought of Truth will follow, and a deluge of Miseries, when Barbarism and Atheism with other horrid impieties shall abound in this Land, and overthrow the Church, 
* Vid. Midden. dorp. de Academiis. li. 1. c. 4. & 8.  whose welfare is contained (together with the Commonwealth's) in the preservation of Learning, Arts and Sciences, which I could prove more at large, did I not fear to load the Press, and tyre the Readers patience.  
I shall conclude this first Quere with an open confession, that in these tumultuous, disordered Times, some dirt has gotten into our Fountains, and mingled itself with our pure streams; but, what was ever in all Ages, we hope will not with aggravations be charged upon us, as the only fault of ours. And I trust that those Bedfordians (who clamour against the Universities) will be laid to sleep, and silenced by higher powers; neither doubt we, but that those, who have made such loud cries and protestations for Truth, will not now at length (after so much spilling of blood in the defence of the Gospel as was pretended) give themselves the stab of a lie, by doing that, which will overthrow and lay Truth in the dust, and setting up Falsehood with a painted Face, coloured with shows of piety, and pretences of Godliness. Quod averruncet Deus. As for my part I shall ever beg of God (and it is a piece of my daily devotions,) That he would open the Eyes and mollify the hearts of the seduced, and obdurate Seducers in this Age, That being reduced to the saving knowledge of the Truth, they may have good wills joined with their great power to preserve the keriothsepher, the Universities and other Schools, That from thence may come knowing men of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys.  sound Opinions and incorrupt lives, whereby they may outshine Heretics, and be able to refute and stop the mouths of Heresies. Men well learned, of good Lives and lawfully ordained Ministers, have a special call to so great a work, they have a blessing promised on their labours; and may such be ever blessed who are lovers of Peace, and Truth's defenders. 
Mat. 28.20. I am with you.    

The second QUERE, Who is an Heretic, and what is Heresy?  
AMongst many convincing Arguments to prove the greatness of the evil and danger of Heretics, some have been drawn from the great pains, and cost, which the primitive Church employed and spent to extinguish the flame or fire of Heresies, wheresoever and whenever it was unhappily kindled; This is attested by the learned 
* Ep. 3. ad Armand. jesuit.  Chamierus in an Epistle to Armandus, Scimus quantis olim sudoribus Episcopi Catholici Hereticos redarguerint, & quantis sumptibus orthodoxi Imperatores eos represserint. Thus from the great care and solicitude of the Physician, from the price and cost of the Physic, or remedies, we may judge of the grievousness and danger of the Disease.  
Again, another argument to prove the greatness of this evil may be deduced from the raging Anger, and impatient wrath, which ever appeared, and broke forth in those ancient Christians, who were patterns of humility and rare examples of meekness, yet being falsely accused of Heresies, and branded with the name of Heretic, could not with any patience hear and endure it. We read in the 
* Part. 2. the Patient. & humilit.  lives of the Fathers, of one Agatho, whose name speaks him as he was, a good man and most devout, that having held his peace, in imitation of his meek Saviour, at the proposal of many crimes falsely objected and maliciously laid to his Charge, yet at the name of Heresy (being called Heretic,) he was very much moved, and most wrathfully displeased.  
This made Ruffinus (as he is cited by 
* Part. 1. c. 6. Defence. Auglic. Eccl.  Bishop Jewel) say, Non est Christianus, qui notam haereseos dissimulat. i e. He is no Christian that can endure to be called Heretic. To this purpose is that of S. 
† Ep. 6. ad Pammach.  Hierome, Nolo in suspicion haereseos quemquam esse patientem. It becomes every one with the greatest care and industry to avoid the very suspicion of Heresy.  
Thus a mere imagination and false apprehension of being reputed and named Heretics, exasperated of late the Spirits of some well-meaning Christians, and moved them to break through all bounds of modesty, by a public demand of me, before the Congregation, (in Swacie near Cambridge) 
Octob. 3d. 1652.  to deliver my thoughts concerning Heresy and Heretics. To whom, (after a short Preface to our ensuing conference) I thus replied with great affection to their souls, and (in obedience to the Apostles command, Gal. 6.) 
Gal. 6.1. Ye which are spiritual restore, etc.  with as much meekness as I could, lest that in the flame of Passion and heat of contention Truth should sing her wings (as too oft she hath done) and take her flight, leaving the parties wholly unsatisfied.  

Who is an Heretic?  First, to avoid all needless questions, and endless disputes, we must distinguish between these two Things, To be an Heretic, and to embrace an Heresy, or an Opinion that is erroneous.  
For, not every one whose Opinion is heretical, is to be reckoned and listed in the black role of Heretics, but only he, who, having been baptised into the Christian Faith, shall stiffly maintain, and obstinately defend an untruth against it. By the Christian Faith, we are not to understand in general the Word of God in its whole Latitude, viz. The Prophetical and Apostolical Doctrine contained in the Books of the old and new Testament; For, not every false Interpretation of any one place in Scripture, nor every Opinion, resulting from that place so interpreted, falls under the name, and notion of Heresy (as S. Hierome seems to assert in his comment upon the Galatians) 
C. 5. v. 20.  but by the Christian Faith, 
The four Principles of our Faith and Religion.  we mean those four Principles of our Faith, which are the four kinds of Fundamentals, the denial and opposing any one whereof with pertinacy entitles a man to the guilt of Heresy, and the name of Heretic.  
The first of those Fundamentals is placed in the Apostles Creed.  
The second, in the Decalogue or ten Commandments.  
The third, in the Lord's Prayer.  
The fourth, in the two Sacraments, Baptism and the Lords Supper.  
Thus the Reverend and Learned Bishop Davenant determines the case, in that most judicious, and Schisme-confounding work of his, entitled, ad Pacem adhortatio. " So then, he that shall perversely deny an Article of the Creed, which is, Christianorum fidei & spei formula Veritatis summa ac fundamentum, (To use the terms of the Tridentine Catechism) The form of a Christian's Faith and Hope; The Epitome and Foundation of Truth; He that shall likewise wilfully err in principiis moralibus, in the Principles of manners or good living; He that shall believe or maintain the contrary to any precept or moral command, as, that simple Fornication is no sin, which is the Opinion of the 
* Vid. Kinchi in Psal.  jews and Papists, That it is lawful to worship an Image, the work of men's hands, or the like; He that shall overthrow the Doctrine of the Sacraments, either denying the exercise or use of the Sacrament of Baptism, or not Baptising according to the tenor of Christ's 
Mat. 28. v. ult.  injunction, In the Name of the Father, Son, and Holy Ghost, or not celebrating the Eucharist according to our Saviour's institution, by denying the Cup to the People, or the like; Lastly, He or They that err in the Fundamental Doctrine concerning Prayer, making their addresses to any one, but to God alone, through the mediation of Christ his Son, by Faith in whom, and being knit to them in love, we are bold to call God Our Father, etc. He that shall obstinately persist both in Opinion and practice against any Precept, or Doctrine in these four kinds of Fundamentals, he cannot be exempted from the number of Heretics, whose names are not registered in the Book of Life, into which none shall enter that work abomination, or make a lie, Rev. 21.27. Such workers of mischief are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 
† Cyril. l. 1. in joh. cap. 4.  cyril rightly tells them, men that are Leaders and Abettors of an Heresy. Such men, whom we may call Daemonice Meridiana (as S. 
* Hieron. Apol. adversus Ruffin. lib. 2.  Hierome once called Arius) men blown up with pride, and infected with a Diabolical daring Spirit, you must decline, as you would those that have the Leprosy or Plague. Heresy is a catching disease, and hardly to be cured; it enters into the Soul by the Eye and Ear (when you either read the books, or hear the Sermons of Heretics) and entering thus in, it brings Death and Destruction, as its attendants with it. S. Paul was not ignorant of this, as appears by his wholesome and seasonable exhortation for these times. Rom. 16. 
Ver. 17.  I beseech you, brethren, (observe the Apostles earnest supplication, grounded upon the danger of Heretical infection) mark them which cause divisions and offences, contrary to the Doctrine which ye have learned, and avoid them. 
† Ver. 18.  For they that are such, serve not the Lord Jesus Christ, but their own bellies. They are commonly Covetous and Luxurious persons, given over to their Appetites. They are dissembling Hypocrites, for, as it follows there, with fair Speeches and flatteries they deceive the hearts of their simple followers and Auditors. 
2 Joh. 10.  If there come any such unto you and bring not the Doctrine of Christ (but that which is contrary to it) receive him not into your House, neither bid him God speed (i. e. have nothing to do with him, neither show him any sign of familiarity or respect: lest under the guise or fleece of a Lamblike Teacher, you meet (in the conclusion) with devouring Wolves, proud Anabaptists, or Soul-murdering Jesuits; Who now, like their great Master, the Prince of darkness, go about, seeking whom they may destroy with their Antiscripture, Antichristian, infectious Tenets or Heresies. None, more than these grand Impostors, are pleaders for Conventicles, that so they may with more security open the fardall of their Mass (that 
* So called in the Confutation of the Papists Catechism, pag. 29.  maze of Idolatry) amongst themselves, and draw poor deceived Souls from the love of the Church, and their Ministers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mark with diligence those that preach this Doctrine, and conclude with yourselves, that they are either immediately sent from Rome that Antichristian Synagogue, or seduced by the Romish Agents, whose only aim in these times is, to blow the Coal of Division (using the 
† Doctor Crakanth. in his defence of our Church, does call them fitly, Flabella Jesuitarum.  Separatists as his bellows for this very purpose) and to draw men's minds from the love of the Truth and Learning, knowing full well, that the fabric of their Superstition and Idolatrous worship relies only upon the rotten pillar of Ignorance, the only prop too of the Pope's greatness.  
For (as that examinatour of the Council, or rather Conventicle, of Trent, says well) 
Gentillet.  ut bonarum literarum instauratione facessere caepit ignorantia, etc. So soon as the cloud of Ignorance was dispelled by the bright beams of Learning, the Authority of the Pope began presently to fail and suffer a great diminution. Therefore I exhort you again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to mark those who are sometimes of Division, who endeavour to disjoin your hearts from the love of those, whom God hath placed over you to be your Guardians and watchmen, 
Ezek. 53.17,18,19.  such among the Reverend Fathers of the Church are now (God be blessed for it) yet living, to the terror and grief of our Adversaries, such likewise yet breath (though with much discouragements) amongst the inferior Ministers, who are more famous for the Pulpit and Schools then for the Press, and are able to wield the Sword of Argumentation to the confutation and confounding of Rome's factours; who deal by us as the Heretics of the former age by those propugnatores fidei, defenders of the faith, Basil, Nazianzen, Ambrose, Augustine, Hierome, etc. whom (as 
* Praefat. in Panopliam.  Lindanus notes) the other impudently called Heretics, Haeretici haereticos appellabant, so they undeservedly and most uncharitably term us. To whom I shall only reply to the words of S. Augustine to the Pelagians, 
Aug. contr. Pelag.  Impetremus, si possumus, à fratribus nostris, ne nos insuper appellent Haereticos, quod eos talia disputantes nos appellare possumus fortasse, si vellemus, etc. i. e. We wish that we might obtain this favour of our Brethren, that they would not call us Heretics, which we might (if we were so pleased to break the rule of Charity which loveth peace) rightly call them, etc. 
1 Cor. 13.7.  As might be evidenced and proved by the former definition of Heresy, and description of an Haeretick. To all which I shall subjoin this, to strengthen my assertion, That as an error in fundamento in any one of the forenamed fundamentals, so, one that is circa fundamentum, about, or bordering upon the foundation joined with Conviction (after the testimony of the whole Church in word or writing to the contrary) and that conviction backed by contumacy, these do constitute an Heretic.  
He that comes boldly in a man's face, and cuts his throat, and he that steals behind his back, and knocks him on the head, are both equally guilty of murder (and would be found so were they to be tried.) So he that directly and manifestly destroys a fundamental Truth, and he that obliquely does it, teaching or obstinately maintaining those things, which, if they be granted, by a necessary consequence overthrow the Doctrines of Faith, both these Antiscripturists are to be reckoned amongst Heretics, although the former are fare worse than the latter.  
Thus the Heresy of the 
* De his vid. Epiphan. Aug. Philast. de haeresibus.  Marcionites, and Manichees, who destroy the humane nature of Christ, by allowing him only a Fantastic body, is somewhat worse than that of the Popish Transubstantiatours, who by consequent do that which is directly intended by others: 
Cranmer. A●b. Haeres.  for that with the defence of this their absurd opinion, the Articles of the Incarnation, Ascension, and Session of our Lord Christ at God's right hand, all these will fall to the ground, as the Reverend and most learned Bishops 
† Ep Mort. contra Missam. l. 8. c. 2. Hall in his Treat. called Rome irreconcil. White against Fisher Q. 19 Dr. Crakanth. c. 48. num. 23.  Morton, Hall, and White, also the judicious Crakanthorp in his elaborat Defence of our Church against Spalatensis prove at large.  
You may hereby collect what great boldness hath seized upon the Tongues and Pens of the proud Romanists, who dare throw that dirt upon us which covers their own faces, whilst they with as much audacity as falsity, style us (what they are indeed themselves judged by the learned to be) i.e. Heretics. Thus the Arrians dealt by the Christians in the Primitive times, as we find in Salvian, 
Salu. l. 5. de Guber. Dei.  who complains thus of them, In tantum se Catholicos esse judicant, ut nos titulo haereticae pravitatis infament, which words would rightly fit our Tongues in reference to our Romish adversaries, 
Papists falsely call themselves Catholics.  who (speaking and writing a mere contradiction) call themselves Catholics, when as indeed they are not truly so: it is a term proper only to the Universal Church of Christ, dispersed and scattered over the face of the whole earth. They are a particular Church, and therefore whilst they style themselves (indeed it is stilo novo) Catholics, they speak as much or in effect as if a man should say, a particular Universal, or Universal particular, which is absurd and against the rule of Logic. Therefore in that they appropriate to themselves the name of Catholics, they do this as falsely as when they fasten upon us the name of Heretics, which is a term disgraceful, and odious.  
Lord open their eyes that they may see the Truth, and inflame all our hearts with a greater love of it, that knowing what we believe, and practising what we know, we may at the last be crowned amongst those, who with that invincible 
* Athanasius count. Mundum. Raimund count. Athanasium. vid. Ribadin. in vitâ ejus.  Athanasius have contended earnestly for the Truth, even to the loss of their lives and liberties. This is enjoined by S. Judas ver. 3. and a clear description of such heroic Spirit we find Heb. 11.37. It. c. 10.34. which things were written for our instruction, that we being compassed about with so great a cloud of witnesses should 
Heb. 12.1. verse 4.  resist even unto blood, and strive against Heresy and Heretics, men of corrupt minds, and destitute of the Truth, from such separate yourselves, 1 Tim. 6.5. Converse not with such pestilentious persons. This too was the wise Council of the blessed Martyr Ignatius, who (as we read in 
* Euseb. l. 3. c. 30.  Eusebius) used to go from house to house: through all the Churches in the Diocese, admonishing and entreating the Christians to abstain from the Society of known Heretics, who like 
Eccl. 13.1.  pitch defile the weak with the least touch of private conference.  
Mat. 7.15.  Beware of false Prophets, etc.  

The third QUERE. Whether it be lawful (or allowable by the word) for any to frequent Conventicles, forsaking the public meetings of Christians in Churches?  
AS there is a peevish industry in wickedness, to find or make Associates, So 
* Si pertinacia insuperabiles vires habere conatur, quantas debet habere constantia? etc. Aug. Ep. 167. Festo.  it is a commendable and industrious piece of virtue or goodness to oppose the attempts of wickedness, especially those of schismatics, who not contenting themselves with the bounds of their own impieties, never rest till they have corrupted others with the poison of their ungodly Tenets. And I cannot but grieve to see the once brave spirits of our Nation (showed in the subduing the Genevising Scots) such in with greediness the positions of the new Jesuitising Englandians, who are infected with the venom of old moth eaten Heresies, which have lain asleep for a long while, but are now awakened and revived by the Prince of darkness, and transported into our Church.  
The ground (as I humbly conceive) of all the enormities and lose opinions amongst us, is, the discountenancing and discouraging of the public ministry, and the crying down of Churches (Vox Diabolum sonat, non Deum certè) as if there were none other but those that are Spiritual, when as we find upon record both in the 
1 Cor. 14.35.  word and in ancient writers, that there were material Churches, 
* 1 Cor. 11.22.  houses built and set apart for the public worship of God, wherein the Christians solemnly met at the least once a week; 
Vid. a full and learned discourse of this in Mr. Mede's Diatribae.  This was the practice of the Primitive times, even in the days of the Apostles, and continued from them to us through all ages by uninterrupted successions.  
There is a fable amongst the Mythologists, of a Maiden, and a Lion, who fell in love with her, and she promised out of fear to yield to his desires, on condition that she might first knock out his Teeth, which he presently yielded to, and was by her immediately destroyed.  
Thus the only aim of the Devil, and his associates is not only to pluck out the Teeth of Discipline (the wall) but even the Tongue of sound Doctrine, which is the Heart of the Church. This he now endeavours by stopping the mouths of Gods lawful Ministers, and sending out his 
† Jer. 29.24. Judas 8.  Shemaiahs, Nehelamites, his dreaming Chaplains, who dream of a form of Government never thought of nor intended by Christ, and, having no commission to preach, thrust themselves into Conventicles, where they vent their dreams, and propagate their fancies, to the destruction of many poor well-meaning Christians.  
Concerning the unlawfulness of which private meetings (congregated by men who have no calling to teach, and in opposition to the Unity and Uniformity of our Nationall Church) I shall now in all love and tenderness to the Souls good of the unlearned, enlarge my thoughts, and deliver my opinion, which I trust will be embraced by those who shall peruse this short Treatise without a partial prejudice; which, like a Curtain drawn before a window, shuts out the light of Truth, and keeps darkness in, it harbours errors and mistakes which breed hatred and dissension.  

The description of a Conventicle properly so called.  First, take a Conventicle for a meeting of men and women in a private house upon the Lord's day, then when they should join with the people of God in a Church appointed for God's public worship and service; thus to convene or meet (though in times of restraint) without a lawful Minister to head that body, and by enjoined Prayers and Preaching to sanctify the work, is held utterly unlawful: which I shall prove both by the word of God, the practice of Christ, together with the authority of Fathers, and interpreters of the Holy Scriptures, as also by Arguments drawn from reason, which commonly (if not perverted) is a sure guide and a good judge.  
First then, if we weigh the Truth in the balance of the Sanctuary, if we look into the Scriptures we shall find a flat prohibition to the contrary, as Heb. 10.24,25. Let us consider one another to provoke to love and good works, not forsaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the congregation, as the manner of some is, but let us exhort one another, etc. upon which place Estius (a moderate and learned Interpreter) hath this gloss, Qui conventibus Ecclesiasticis, etc. 
Qui conventibus Ecclesiasticis per fastum & superbiam sese subtrahunt, proximi sunt graviori ruirae. Est. in loc.  They that withdraw themselves from the public Congregation are in danger of an unavoidable and fearful ruin; for that thereby they make a Schism in the Church (the doing whereof is most dangerous and displeasing to God) and engender Sects (so Estius on the Text) whereby they do worse by Christ then the persecuting Jews, they divide his seamelesse Coat, and give an occasion to the Adversary of rejoicing and triumphing over the Church.  
Therefore Ignatius in his Epistles 
Ignat. in Ep ad Ephes. & Smyrnenses.  exhorts (and that with much earnestness) the Christians to frequent the Church, to be often present and seldom absent from the Meetings of God's people there, lest that by their continued absence they fall at length from the faith, having first lost their Love to God and his Saints: which Love is commonly child by the cold breath of Conventicles, where hatred, and malice (against those of a contrary judgement) with Sedition is commonly hatched and fomented, as hath been found by sad experience in this sinful Nation.  
I might here accumulate the Testimonies of other Interpreters upon this place, to confirm this Truth concerning the unlawfulness of Conventicles.  
Cornelius à Lapide writes thus upon this Text, much to our present purpose. The Apostle (says he) by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intelligit caetus ecclesiae & conventus fidelium ad sacram synaxim, & ad verbum Dei precesque publicas, etc. i. e. He understands the meeting of the Church in public prayer, in receiving of the Holy Sacrament, and to hear the word. Hos ergo conventus Apostolus vult frequentari, etc. Therefore the Apostle would have these public meetings frequented, that so men and women may make a clear and open profession of their Faith, which is a great means to beget mutual 
Illi publici cat●… & mutui congressus mire fovent fidem & charitatem, quae in secessu & seperatione diuturniori languessit, etc. Cornel. a lap.  love and affections in those, who agree in the same faith with us. By this open profession we likewise encourage and incite others to profess the same Faith, to worship the same God in that manner and after that way as it is done by us, who hereby show ourselves to be an example of good works. And examples we know are more prevalent than words or precepts. They have a greater influence upon men's practice in a way of conformity and obedience.  
Besides the forenamed Ignatius amongst the Fathers, chrysostom, Theodoret, Theophylact, and Oecumenius, interpret this Text in the same sense with à Lapide and Estius; who indeed light their candle at those bright burning Tapers, whom God did set up for the good of his Church, to enlighten it, and to direct it in the ways of Truth. And 
* Luke 10.16.  he that despiseth them (with the rest of the ancient Fathers) despiseth God who sent them.  
The second Scripture proof against private meetings (as before were defined) is this. Mat. 24. 
Mat. 24.26.  Wherefore if they shall say unto you, behold he is in the desert, go not forth, behold he is in the secret places, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Believe it not. Most of the ancient Fathers (therefore now despised, because they are enemies to Heresies) as Origen, Augustine, and others interpret this place of the private corners of Schismatics and Heretics, who labour to draw the people's minds from the love of the public Congregation, and engage them to their private meetings, whereby they commonly entangle them in their errors and Heresies. Therefore if they say (as the 
Vid. August. Ep. 48.  Donatists once did) that Christ is only amongst them in their Crypts' and Conventicles, believe them not, for they do contrary to the precept and practice of Christ, He wills or enjoins us to 
† Luk. 12.8.  confess Him and his Truth before men, i. e. to make an open profession of our Faith, both in times of persecution and peace. He himself ever 
* Joh. 18.19,20.  taught publicly (as he witnessed of himself before Pilate) He 
† Luk. 4.15.44  did so to teach us this lesson, That Truth seeks not corners, but loves the light (therefore it is sometimes called light in the Holy Scriptures. Eph. 5.8. Walk as Children of the Light. Vid. Act. 26.18.) But they that 
* Joh. 3.19. Men love darkness rather than light, because their deeds are evil.  hate the Truth, delight in darkness, dare not say that in an open Congregation, what they spawn and vent in a Conventicle or private meeting. Therefore avoid them, join not with them, beware of making a Schism in the church, or making that rent wider which was first begun of late by the Presbyterians; Adhere not to Schismatics, whose portion (without a deep repentance for so great a sin as wounding Christ's Church) shall be after death in the Land of darkness, because they loved darkness rather than light. I never read that saying of August. 
Aug. Ep. 204.  but with horror and dread, when I considered the common guilt. Foris ab Ecclesiâ constitutus & separatus à communione unitatis, & vinculo charitatis, aeterno supplicio punireris, etiamsi pro Christi nomine vivus comburereris. i e. He (or She) that out of pride or peevishness separates himself from the body of the Church (whose members are knit together by the ligaments of one faith and bond of love) that man shall be punished with everlasting torments, although he should die, in the flame and be burnt for the name of Christ. (Such biting Truths as these are the cause why Schismatics and Heretics love not to read the Fathers, nor vouchsafe so much as to name them in their Sermons or writings.) Therefore let no man deceive you with vain words, for, for such things cometh the wrath of God upon the children of Disobedience. Be not then companions with them: for ye were sometimes darkness, but are now light in the Lord, walk as Children of Light. Eph. 5.6,7,8. And conform yourselves to the 
* Christi actio nostri debet esse instrinctio. Aug.  example of our Lord and Master Jesus, who 
† Luke 19.47.  preached in the Synagogues and the Temple, notwithstanding they were places full of disorder and corruption. He 
* Mat. 21.13.  called the Temple a Den of thiefs (and are there not too many in ours?) 
† Mat. 15.3.  The Doctrine of the Law was then corrupted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the false glosses of the Scribes and Pharisees (& is not the Doctrine of the Gospel as much corrupted by ours?) Besides all this they were lose and wicked in their lives, witness that charge of our Saviour, to his followers and Auditors, against the Jewish Doctors, 
Mat. 23.23.  Do not after their works, etc. Notwithstanding all these corruptions and deformities in the Jewish Church, yet our Saviour Christ made no separation from it, but came and preached in those places of public concourse, where the Seducers and false Teachers were.  
If this example and practice of our Saviour will not convince and startle into fear and obedience the Separatists of our age (both Teachers and Disciples) I know not what will do it. 
Area Dominica nondum ventilata est, sine paleis esse non potest. Nos eremus atque agamus quantum possumus ut palea simus. Aug. Ep. 203.  If Christ should have trodd in their steps, been led by their fond opinion, he would have made a Separation, and fled from the Society of the Jews, and not so much as once gone into the Temple or taught in their Synagogues, but he did otherwise; and from what he did we may conclude, that the practice of those fanatics who separate themselves from all Assemblies, or public places of God's service, pretending either a want of gifts or a defect of holiness in the Ministers, I say the practice of such men doth speak them to be those Antichrists, which the Apostle S. John mentions in his first Epistle, 
1 Ep. joh. c 2. v. 18, 19  Now there are many Antichrists, whereby we may know it is the last time: They went out from us, etc. i. e. They turned Separatists, & therefore Antichrists, because they went flat against the practice and precept of Christ, who commands us by his Apostle, 
Phil. 1.27.2.2.  to be of one heart and of one mind, to think and speak, and do the same thing, (in good) to love as Brethren, who forsake not one another's company, and desert not their family, when they discocover any infirmity in their Father or any deformity in their Mother, but keep close to both in observance and humble duty. We may have communion or fellowship with men's persons in public worship, and not partake in the guilt of their Sins. Ille communicate malis qui consentit factis malorum. 
Aug. Ep. 171.  He communicates with the wicked that consents to their wickedness; abhor and forsake his sin, then mayst thou without fear or danger communicate with a wicked, man. Si malos odistis, vos ipsi mutamini à Scelere Schismatis. Si malorum permixtionem timeretis Optatum inter vos in apertissimâ iniquitate viventem per tot annos non teneretis. Thus Augustine bespeaks the Donatists; So may I the men of our times; If you hate the ungodly, show your hatred towards yourselves by repenting and turning from your Schism and Heresies; And if you fear the mixture or company of the wicked, eat the Society, and abhor the persons of your Leaders by whom you are seduced and corrupted.  

To conventicle on the Lord's day a breach of the fourth Commandment.  A third Argument against such meetings in private on the Lord's day may be deduced from the intent and scope of the fourth commandment, whose morality, in the judgement of all both Fathers and modern writers, consists in this, that God be worshipped in the Congregation with public service in an open confession of our Faith and a profession of our love and thankfulness to him for all his mercies and blessings, those which concern our Souls and those which respect our bodies, etc. But to wave this and other Arguments which might be produced to confirm my former Thesis, I proceed to reasons against Conventicles.  
First, Reason suggests this Truth to our Spirits, that our Souls (being, as it were, so many sparks of the Deity, the 
* Gen. 2.7.  breath of God) are more 
† Mar. 8.37. Mat. 16.26.  precious than our bodies, which are clods of earth, and by nature cages of uncleanness; by so much greater ought our care to be towards those then these mortal bodies. Now no man, that hath a Treasure, of Jewels or gold, about him, will venture alone into a place which is a receptacle of Thiefs and Robbers: None that is found in health will thrust himself boldly without fear or wit into the company of those who are infected with the plague or some other noisome disease: Oh then how do they at once betray their Religion and forfeit their reason, who mingle themselves with Heretics, and resort frequently to the company of Schismatics, who are Thiefs and Robbers, 
John 10.8.  for that they steal the Truth out of men's hearts, and rob their highborn Souls of the love of God and goodness: whose opinions likewise are worse than the plague in the event and consequent; for, as they incurably infect the soul, So, being embraced and followed, they debar men from ever coming to the Kingdom of God. Vid. Gal. 5.19. witness likewise that of 
* Ignat. Epist. ad Philad.  Ignatius, which (did our Saparatists understand his language) they would read with a trembling in their joints, like that great prince in Daniel c. 5. v. 6. when he read his doom on the wall. The words of Ignatius in English are these; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ignat. ibid.  They that join themselves in a faction, and adhere in affection to such who separate and divide their hearts from the Truth, such men shall not inherit the Kingdom of God. They who eat not the company of false Teachers, shall be condemned to everlasting torments. For as with David we must hate the congregation of the wicked, or evil doers, such are perverse Schismatics, So must we delight in the company of the Saints, who are such not only in name but also in practice: being pure in their opinions, holy in their lives, not carnal, nor sensual; 
Psal. 26.4.  They despise not Government, neither speak evil of those who are set in authority over them by God, 
Judas ver. 8.  but are Spiritual, Heavenly minded, meek and obedient; these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that excel in virtue, commended by H. 
* Psal. 16.3.  David for our choice respect, and company.  
Again, in the second place, as reason fetches an argument against them from the danger of such meetings, where the Devil may seize upon thee, (as he did once upon that woman in the Theatre, as Tertullian records) 
Tertul. cap. 26. li. de spectaculis; There he calls Conventicles Diaboli Ecclesias, etc.  so my reason tells me (Thus should every one argue with himself) That it is a shame and disgrace for a Christian, a brother of Christ to follow such a Teacher, to make him his Master, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a servant to his own belly, and a slave to his lusts; the subserviency to which hath ever been the original of Heresies, as Theophylact notes well upon that place of the Apostle, 
Rom. 16.18.  They serve not the Lord Jesus but their own bellies. This is spoken of Schismatics, whose private meetings end commonly in belly-cheer, in luxury and wantonness: This is too well known to be true in these Truth-denying times: and this too was confessed of 
† It was on the 1. of April last 1652. on which day I baptised two of his children, in the open Congregation, one newly borne, the other of the Age of two years and an half.  late to me by a Tailor here at Whethamstead to be the cause of his revolt from such private meetings, and coming again to our Church, it was (as he ingeniously said) their disorder and unseemly carriage in their Conventicles, that moved him (a man of a tender Spirit) to forsake their wicked company, and return to God.  
Oh therefore be persuaded in time before you meet with destruction to avoid such Teachers, and their meetings in dark cells and corners: They are nurseries of sin and corruption. Though Israel play the Halot, let not Judah offend: Come ye not to Gilgal, neither go up to Bethaven, Hos. 4.15. Give not up your names to be those men's Disciples, who for ought ye know may be the Pope's Legates, who broach new opinions contrary to those you have received, and repugnant to the Scriptures; 
Bern. Non pastors sed Impostores.  such men are not Doctores but Seductores, not Doctors but Seducers, not Pastors but Impostors: Therefore eat their company, come not into their private assemblies, lest ye be defiled with their pollutions, corrupted by their Heresies, which ever end in Schism; both which break the bones and bruise the flesh of Christ's Church, his 
* Cant. 4.9,10.  S●ouse. And he that lives and dies in a Schism, cannot hope to be saved, being severed from that body whereof Christ Jesus is the Head, which body is quickened by that Spirit, whereby we shall be raised. 
Rom. 8.11.  If the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead, shall also quicken your mortal bodies, etc. If then that Spirit dwell not in you, you shall not be glorified: As a member that is cut off from the body dies, and by no art can be quickened or have life put into it, being severed from the Influential virtue or activity of that Soul which gives life to the body, whereto whilst it was joined it lived and moved. I'll conclude this third Quaere with that exhortation of the Apostle, 
Eph. 4.3.  Keep the Unity of the Spirit in the bond of peace, that is, in Love and Charity. If this heavenly fire burns and glows in your Christian breast, you will not from that which I have delivered deduce this uncharitable and mistaken Inference (as some once did, but are now better informed of my intentions) That I am an enemy to all kinds of meetings of God's Saints and Servants; I am not, I exhort them often to meet, but when? Not when they should be at Church; what to do? Not to take upon them the Minister's office to preach, but to repeat what they have heard from the mouths of their orthodox Teachers, or to read the Scriptures to the unlearned, or lastly, to do as David did, i. e. 
Psal. 66.18.  Tell what God hath done for their Souls, (the manner of their Conversion, the method and means God used to comfort them in their tribulation, or to pray together 
Psal. 122.6.  for the peace of Jerusalem, for the restauration of the poor distressed Church, for a blessing upon the persons and labours of their honest Ministers, let this be the end of your house-meetings, and my Soul shall meet with you in commendation of your holy practice, and in prayer for a blessing on your pious exercise; but if you do otherwise, e. i. forsake the Church, the place where God's people his servants do congregat, I fear that it will happen to you as it doth to the silly Sheep, that strays from the flock, which becomes a prey to the devouring Wolf; or as it did to Dinah the daughter of Leah, 
Gen. 34.2.  who leaving her Father's house to see the daughters of the Land, was met with and ravished by Shechem. So, they that forsake their Ministers, and out of curiosity resign and devote themselves to be followers of those who are none, they must expect to be deflowered of their faith and manners by such seducers, who are spiritual Adulterers and Murderers, who corrupt men's Judgements, and feast it with the Souls of their simple Disciples, whom they grind with the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril. in Hos.  Teeth of error, and poison with that cup which they themselves have drunk of, a guilded cup of Heresies, full of † abomination and filthiness. The Lord prevent us with his grace, and preserve us from these Corruptions.  
S. Augustine in his fourth book de Doctrinâ Christianâ 
* Rev. 17.4. c. 10.  notes that the word in Latin which signifies a Conventicle or place of private meeting (it is conventiculum) tantùm singularitèr dicitur, is only used in the singular number, improperly in the plural; as if by God's Spirit (the prime Author of words in the hearts and by the Tongues of men) this was thereby intended to be employed, that there must not be more places than one, for God's people to meet in, in their several parishes, that is each particular Church, the only place allowed and appointed by God for his public worship and service. 
Psal. 107.31.32.  Oh that men would therefore praise the Lord for his goodness, and declare his wonderful works before the Sons of men. That they would exalt him in the Congregation of the people, leaving their Conventicles, wherein God cannot be so highly praised, nor so much honoured as in a place of public concourse, a Church.  
I must for a close of this third Quaere freely vent my thoughts which have been ever in my breast.  
The Classical Presbyters made way for these abuses and corruptions in our Church by making an unhappy breach in it, when they brought in their Motley Directory into the Church, by which means they drove many out of it into Conventicles, and, like the Sons of Eli, 
1 Sam. 2.17.  by their unjust Usurpation made men to abhor the offering of the Lord, and caused the people to trespass, ver. 14.  
They too by their usurping the power of Ordination, contrary to the rule of Christ, and the established order of the Church, were the cause that others (in opposition to them) did and do now preach without Orders.  
By this we see, what good friends and Servants, how dutiful Sons the Presbyters have been to their Mother the Church. All the hurt that I wish them is this, that they were confined and doomed Scotorum pultibus saginari, to be fellow-Commoners, live, repent and die amongst their wretched brethren the Scots, the first fomenters of our divisions, and Authors of our miseries. 
Vossius Hist. Pelag. says of Pelagius, that he was Socotorum Pultibus Saginatus.   Heavenly Father forgive them. They know not what mischief they have done.  

The fourth QUERE. Whether it be lawful for a Layman to preach?  
I Remember a saying of Isocrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not proper for an Orator, or any one to spend many words about a business or Theme that is clear and common. Therefore seeing that the Quaere is not attended with any great difficulty, and hath been so much discussed by the pens of the learned, I shall not spend many words about it. Only this I shall say for the benefit and conviction of the Unlearned, to whose capacity I desire to fit my discourse, and suit my phrase.  
If by preaching we understand (as we are to do) the 
* 2 Tim 2.15.  dividing of the word aright, i. e. The applying of it (according to the diversity of persons, times, and places) 
1 Cor. 7.20.  to the consciences of the Hearers in public; which application of it implies a reproving of sin in a judicial authoritative way, and a denouncing of Judgement against sinners, and lastly a laying forth or unfolding of sweet promises of the Gospel, of pardon and forgiveness to the faithful and penitent, who renounce their own, and rely upon Christ's merits, To affirm, that to do this, in a constituted or settled Church, is lawful for a Layman, is as incongruous, and carries with it as great an absurdity, as to say (which is impious) that S. Paul was mistaken and did not speak from Christ, when he enjoined, every one to abide in that calling to which he is called. 
† Art thou then called to be a Weaver, a Tailor, or a Cobbler? desert not thy calling, and thrust not thyself into that which belongs to another.  For one to invade the proper duty of a Minister without a special calling from the Church is altogether unlawful, so says Amesius himself, lib. 4. de Case consc. cap. 25.  
Secondly, He that can maintain it lawful for a common Soldier, (because he hath good skill at his weapon and in the feats of War) to challenge the place of a Colonel or chief Commander, without the consent of the superior Officers; He that can prove it that Korah and his two confederates sinned not in rising up against Moses and Aaron, and usurping the Priests Office. 
Num. 16.3.  (Moses I am sure checked their boldness thus, 
* Ver. 17.  ye take too much upon you, etc. it was so much, and so weighty a burden, their usurpation so great a sin, that the earth could not bear them but opened and swallowed up them and all their proud associates.)  
Thirdly, He that can convince my Judgement that 
† 2 Sam. 6.6.  Vzzah sinned not in touching the Ark; That the men of 
* 1 Sam. 6.19.  Bethshemel did not offend by looking boldly into it; That 
† 1 Sam. 13.11.  Saul and 
* 2 Chr. 26.18.  Vzziah did not commit a great trespass in taking upon them the Priests Office. 
2 Ch. 26.17,18  Thou hast done foolishly, so said Samuel to Saul, 1 Sam. 13.13. He lost his Kingdom by it, as appears Ver. 14. Now the Kingdom shall not continue, etc. they are the words of the Prophet. Azariah the Priest, and with him fourscore Priests of the Lord, Valiant men, they withstood Uzziah the King, and said unto him, It belongeth not to thee Uzziah to burn incense unto the Lord, but to the Priests, the Sons of Aaron, that are consecrated for to offer incense: go forth of the Sanctuary, for thou hast transgressed, and thou shalt have none honour of the Lord thy God.— You may read ver. 19 How that he was punished with Leprosy (a soul disease) for his foul fact, and that in the forehead, the seat of Impudency, he was too bold. His open sin was punished with open shame. Though his zeal seemed to be good and also his 
* To a lawful act there is required not only a good end, but also good means. A good intention if the means be bad will not bring a man to Heaven. Many with this mistake have gone to Hell. Bonum benè is the rule in Divinity.  intention, yet because they were not regulated or guided by God's word, he did wickedly, and was therefore both justly resisted [by the Priests] and punished [by God.] This note you shall find in the Margin of your English Bibles, which I wish were well observed by our too too forward Zelots, who flatter and deceive themselves with their good intentions, when the means they use is not lawful but unrighteous.  
Fourthly, He that can prove it by any plausible argument (as I am sure none can, though he were as powerful in invention and witty in Arguing, as 
† Persuadebit nobis quicquid volet. ita de Perronio Paulus, sanctus in vita Perronii Opusculis ejus praefixâ.  Perronius once a Cardinal of Rome) That it was lawful under the old law for any Butcher, because he had skill in killing of a beast, to slay the Sacrifice, which was only proper to 
* Levit. 1.4. He shall kill the Bullock.  the Levites. And he that shall demonstrate to my understanding that he is not guilty of great presumption, and much pride, who shall first think himself fit for that office, which S. Paul so admired, and trembled at, that he broke forth into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Cor. 2.16.  who is sufficient for it? He that thinks himself so, is most unsufficient; especially, when he shall want all those gifts which are usually seen and required in ministers, as, skill in the Languages, Fathers, Counsels, Schoolmen, Church histories, with other modern writers; together with the Arts and Sciences.  
Fiftly, he that shall clear this point unto me, that the practice of Christ and his Apostles together with the whole Church for sixteen hundred years and upwards, is not to be allowed of, especially, when that practice is confirmed and ratified by precept in the holy Scriptures, where we find 
* 1 Tim. 4.14.5.22. Tit. 1.5. Act. 14.23. etc.  directions to the then Bishops for the laying on of hands upon those who were then, and now are to be admitted into holy Orders.  
And lastly he that can evince it, that besides the inward Testimony of a man's own Conscienee 
* (That he is both willing and able to discharge the office of a Minister.)  there is not upon the former grounds required the outward call or Testimony of the Church, to whom he is to give trial of his gifts, and then receive the Church's blessing, with solemn Prayers to God, to prosper the work which he is going about, i. e. that he may convert Souls, and thereby enlarge the Kingdom of Christ.  
He, that is able (as I am sure none ever was, or will be) to prove all these particulars, shall subdue my reason, and bring me to a confession, that it is lawful for a Layman to preach.  
Till this be proved (as it never can be expected) I shall with the authority of God's word, the consent of all Antiquity, and the practice of all Reformed Churches, conclude and stand firmly to this position:  
That no man ought to take upon him this sacred function, or office, 
Heb 5.4.  but he that is called as Aaron was. i e. by God. The voice of the Church is the voice of God; Ergo, Laymen that call themselves by a bold intrusion, we may lawfully call Usurpers of the Priest's office, of the Stock of Korah, of the race of Jeroboam's Priests. 
1 King. 13.33.  He made of the lowest of the People, Priests of the high places, which thing became a sin to the House of Jeroboam, even to cut it off and destroy it from the face of the Earth.  
And unless the Divine Justice shall speedily stop the mouths of the Apron-Rabbies, and Russet-Levites, by some strange judgement, and so cut them off who have kindled a flame in State and Church (that hath blasted all good order, consumed all God's Ordinances, and caused a general ebb of Devotion and Piety amongst us) who also have crept in like thiefs into the Church by back-wayes, have secretly insinuated themselves into the Society of God's people, professing themselves to be teachers of the True Faith, but are indeed the destroyers of it, and Disturbers of our peace, 
Judas 4.  ungodly men, who were of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained, appointed (as if it had been set down in a book) to this condemnation or to this Judgement, to be flagellum Ecclesiae, to try, to 
* Id circo doctrinam Catholicam contra dicentium obsidet impugnatio, ut fides nostra non otio torpescat, sed multis exercitationibus elimetur. Aug.  exercise and molest the Church by their false Doctrine, and, when they have done their worst, to receive for a recompense or reward of their impiety and wickedness, damnation.  
Till these Incendiaries be suppressed and silenced, we cannot expect but that this our now distracted Nation (which was once the scourge of others and the praise of all the world,) shall become the scorn of all Nations, (whilst (as the Jews once did) we destroy ourselves at home by our multiplied divisions, and so prevent the mischievous malice of our foreign Enemies: 
Vid. joseph. Hist.  which thing will make us a derision to those that are round about us, to the men of Gath and Askelon, the uncircumcised Philistines, bloody Jesuits, and Papists. Which God avert, for his mercy's sake, and the Merits of his Son Christ jesus.  Pray for the Peace of jerusalem, Psal. 122.6.  

ERRATA.  
PAge 9 lin. 3. r, existimationem. ibid. l. 4. r. ab illis. p. 11. l. 6. r. argumentations, p. 15. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

The Authors Prayer to God, for the suppressing of Heresy, and happy composing of our unhappy Divisions.  
OH Thou who art one and infinite in power, the centre of perfection, and the God of Love, collect our scattered thoughts from perverse disputes, and worldly distractions; draw in our hearts from hunting after Vanities; Confine them to thine Heaven, and to thyself who art the Heaven of that Heaven. Make us to love thy Truth, which is the brightness of thy everlasting light, the undefiled mirror of thy Majesty, and the Image of thy Glory. And because there is but one Heaven, and one way to it, that living way of Faith and Obedience, Oh let the bright beams of thy grace shine in the hearts of thy people, who are now turned to the byways of Error, and wander in the deserts of Sin and Heresy; reduce them good Father, into the way of Truth, that with one heart and one mind, they may serve thee the only true God, through Jesus Christ our Lord, Amen.  
Trinuni Deo sit Honos, Laus & gloria.   
THE END.