CENSURA CLERI, OR A PLEA Against Scandalous MINISTERS, Not fit to be restored to the Churches Live in point of Prudence, Piety, and Fame.  
By a true Lover of the Church of England in Doctrine, Ceremony and Discipline.  ROMANS 2.24. The Name of God is blasphemed among the Gentiles through you. S. Bern in coen. Dom. Ser. fol. 1683. Non enim provenit dignitas in hoc nomine, quod est Sacerdos, non (inquam) nomine sed unitate: conversatione, non officio: merito non vocabulo, Sanctitate non ministerio. 
LONDON, Printed for Giles Calvert at the Blackspread-Eagle at the West end of Paul's. 1660.   

Censura Cleri, OR A Plea against Scandalous Ministers, not fit to be restored to the Churches Live.  
FOR Zion sake I cannot hold my peace, who am a true lover of the Church of England in its doctrine, ceremony and discipline; I believe the purest and Apostolical of any Christian Church in the world; O my bowels, my bowels are troubled within me! When I saw the violent endeavours of some, who should be more tender of the Church's welfare, peace, and honour, that profess themselves true sons of it, yet their actings do manifest the contrary, so incongruous to the principles of reason, piety, and prudence, that in the just restoration of orthodox, holy, and learned men into their spiritual live and promotions, they would restablish the wicked debauched Clergy, who are notoriously scandalous, and have been the overthrow of our most glorious Church, the reproach of Protestant Religion, and the just odium of the people in this Nation; that I wonder as St. Austin could not be restrained from writing his excellent Notions of the City of God, quip zelo domus Dei exardescens, because he was inflamed with the zeal of God's house, that I see not many Pens taken as it were from the wings of a Seraphim, and inflamed with a coal from the Altar to declare their zeal for the Temple of God against drunkards, swearers, prohane persons, who should be scourged out as they were deservedly by Cromwell, that flagellum Dei, the rod of God's correction upon the Nation, and overthrown as the buyers, and sellers, and money-changers; nay the gates thereof as of Paradise should be shut up against them, that they never offer sacrifice of polluted lips more, who have caused the offering of the Lord to be abhorred in the Sanctuary like Elies' sons. What though they were erected by an extraneous power, which judged in the throne of God's Church, as well as in the Courts of civil judicature over his Majesty's subjects! yet the persons of such Clergy known so infamously scandalous, that the Country ringed with the common fame of their vices, witnesses many produced to attest the reality of their crimes, that they were not forged calumniations, and still are in readiness to assert the same upon oath, shall we in all haste restore them before the matters of charge be cleared, whereof they still still stand accused? As I saw then their deprivations from their live was not much judged, their very Friends being ashamed to solicit their cause before an Usurped power; so their present restitution in the country to their places is so far from being desired, that the very nameing of their return is so odious to the people, that it cannot be heard with any patience. I speak of such Clergy as have been deprived purely upon the account of scandal by the pretended Act of Cromwell, as for common drinking, swearing and carding and dicing in an Alehouse, or in other public houses; and not of those who were wickedly thrust out of their live for the constant tenure of a good Conscience, adhering to their principle of Loyalty to the King, and obedience to the established orders of the Church; so that if there shall be a promiscuous reduction of them all into their Churches without any special note of discrimination upon them, who are worthy; and who are not; who sufficient for the Ministry, and who are not; but all rush in a crowd to the Church's Patrimony, and celebrate her sacred offices, wicked and ungodly with their unsanctified lips, and hands to offer up sacrifices for the people, as if the flood gates were let open to irreligion and profaneness upon this change, for debauched livers to swim in the Sea of their former lust and pleasure, and not the way open to piety, strictness and order amongst all ranks of men, and Ministers especially; if this be the fruits of God's mercies and deliverances to us, which have been wonderful to the acknowledgement of our enemies, we must not expect a blessing from heaven upon the Nation, nor the long continuance of our Church in its excellent constitution: but as Hooker observed, it had but the Age of a man in its best estate, when it flourished with the outward riches of honour and glory, to the envy and admiration of other Nation, we may fear it will live but the day of an infant, that is unnaturally born, when it shall cherish and nourish such monsters and Vipers in its breast as scandalous Ministers to feed upon her milk, who will afterwards with more cruelty than Nero, not only detest but eat out the very bowels of this their tender Mother.  
The reasons which should induce then all honest Sons of the Church of England for the present stop, and admission of such injustice, especially they which are in Authority, and have their daily emanation from the Head of our gracious Sovereign to cherish and enliven their just actions and Counsels, for the happy establishment of our Church and Kingdom: let them impartially weigh the merit of the cause, in the balance of reason, justice, and conscience, and then it will appear I hope to their full satisfaction, for piety sake, prudence, fame, and our Church's honour, they should not be restored, but at present suspended, until a reexamination of their case before a lawful Authority is made to have the depositions of the same witnesses upon their oaths, who are ready to appear; and who should seem against this Christian proposal which savours so much of equity I know not; but all men are rather bound to have wickedness brought to light, and that which is the work of the devil to shame and confusion, considering the nature of offence in a Minister who is a public person doth draw a reproach upon religion and the heavenly calling he hath taken upon him: that his ejection from the Church, when he hath ministered a just scandal to the people instead of a good example, is but a punishment commensurate with his crime, that deserves no less than deprivation, if not a total exclusion ab officio & beneficio while he lives, of which we shall speak more fully afterwards.  
1. Because such have violated and broken their sacred vow and promise at their ordination, when they were made Deacons and Priests by the Bishop; and this doth so evidently appear by the solemn charge that the Bishop doth impose upon their calling into these degrees and offices in the Church, that any one who reads the book of Ordination may see how justly they have merited their ejection out of the Church by having less conscience than Infidels, among whom the bonds of covenant and vows are sacred; yet these violate their oath, break their faith, evacuate their promise, betraying that singular trust and charge which the Bishop doth repose in them when he consecrates their persons to so high a calling, as Deacon and Priest, which is done with that admirable solemnity, to enforce the deeper impression of reverence and obedience to Ordination, that which must needs prefer it above all other Ecclesiastical Ordinances. Now let us hear what the Bishop giveth in to his Candidate when he ordains a Deacon or a Priest: First he solemnly put them in mind of their duty, the greatness of their office, the danger and fearful consequence that follows the neglect. 
Book of Ord. p. 2.  Have always printed in your remembrance, saith he, how great a treasure is committed to your charge; [What treasure is this? that is, the souls of the people, which are of more invaluable price, than the treasures of many worlds,] for they be the sheep of Christ, which be bought with his death, and for whom he shed his blood; the Church and congregation whom you must serve, is his Spouse and body; if it chance the same Church, or member thereof, take any hurt or hindrance by reason of your negligence, you know the greatness of the fault, and also that horrible punishment doth ensue. Can there any thing more divinely be uttered for the demonstration of a Ministers duty, and the setting forth his charge with terror, in case he should break the same, which no doubt is a sin of that nature of provocation, as not only draws him before the Ecclesiastical seat of Judicature, whereby he will be judged worthy of deprivation, but also before the judgement seat of God, whereby he will be arraigned unto condemnation! For if the breach of vows and promises is a sin contrary to the light and practice of the Gentiles, who were faithful performers of what they promised before their Gods and their Priests; much more doth a Christian, and a Minister offend the Almighty, before whom, and his Bishops, and Presbyters he doth make a solemn vow at Ordination, and then breaks it. Let us hear further what he engages to. Will you give your faithful diligence, saith the Bishop, always so to minister the doctrine, and Sacraments, and discipline of Christ, as the Lord hath commanded, and as the Realm hath received the same according to the commandment of God? I will, saith he, by the help of God. What shall we say of him that went out of the Church to spew before the consecration of the Sacrament, because he had overcharged his stomach with drink; hath not he broken his vow of ordination, and is worthy of ejection? Will you be diligent to frame and fashion your own selves and your families according to the doctrine of Christ, and to make both your selves and your families as much as in you lieth, wholesome examples and spectacles to the flock of Christ Jesus? I will saith the Priest apply myself, the Lord being my help. Certainly thou profane man, shalt be judged out of thy own mouth, who hast been an example of wickedness, a leader of the people to the gates of Hell and destruction, who hast the keys put into thy hands by ordination, to open the doors of Heaven. If this be suffered, what conscience will the people have of their vows & promises, when they see the Priest or Deacon go away unpunished, whose integrity of life being a condition whereby he is received into holy orders, the wilful breach thereof deserves no less upon proof than the degrading him from the work of the Ministry, and forfeiting his living by scandal; when he that breaks his trust in any civil office, that he holds in the Kingdom, is adjudged worthy of being displaced; much more who beareth rule in the Church of God ought upon misbehaviour forthwith to be expelled.  
2. These scandalous Ministers have corrupted our Gentry and most ingenuous spirits in the Nation with speculative and practical Atheism, that religion is esteemed a mockery, and a subtle artifice of deceit to possess the people with Chimaeras, fancies, dotages of timorous men according to Lucretius, Primus in orbe deos fecit timor, that we are debarred from the sweet enjoyment of that lawful liberty which otherwise we might use. Are not their thoats a common sepulchre to issue out such unsavoury speeches? what is their ordinary discourse but Rabelais language to confirm one another in liberty and Atheism? and when Gentlemen see a Ministers vicious life so diametrically opposite to his doctrine, though he preaches the judgement of hell, God's wrath, and eternal damnation, yet not scrupling to commit the same sins against which he thunders forth judgement: what can they believe but that he is a religious Mountebank, and juggler, and speaks out of the Pulpit as from his stage to get money of the people, and he only preacheth ex officio to receive his tithes and profits, is not this the common exprobration of Gentry against Ministers, and grown proverbial in the mouths of the people, that let them sharpen their doctrine and reproof with never so keen an edge of their spiritual sword, yet they can dull its encounter from any powerful execution with this ready answer, O Doctor, intus respice labium tuum; fac quod dicis, operare quod praedicas; and in the words of the Apostle, Rom. 2.21. Thou which teachest another, teachest thou not thyself? thou which preachest a man should not steal, dost thou steal? That sayest a man shall not commit adultery, dost thou commit adultery? that makest thy boast of the law, dost thou dishonour God, that his name is blasphemed among the Gentiles through you? Let us mark our ingenious-spirits in the country, how they are chief led aside and corrupted, where they have a debauched Ministry in their parish, by whom they justify their mispending of precious time, and palliate the crimes of drinking, idle talking and common swearing, with the Apology of their example; and this prodigality of time, with their estates, dribbling away in cups to the destruction of their families and dishonour of their persons, they christian in their drink, with the excellent name of Society, good fellowship, and liberal fruition of each other; as if there was not a more generous way of enjoyment, both for free communication, and diversion of pleasure and delight, then in a paltry Alehouse, the common receptacle of infamous and vile persons, who have no other Sanctuary for their revelling, to form a discourse suitable to the liberty and extravagancy of the place; is not the Theme commonly betwixt him and the Minister (who must conform himself to his Patron's humour) either obscene, idle, and misbecoming both, or else Atheistical, profane, Celsian and Julian like, scoffing at the austerity and rigid behaviour of Christians; that Religion is but a State trick of wise invention, the device of Kings and Governors, a Political Engine to draw people into blind obedience and subjection to their powers; and keep this wild beast of many heads, the common people, awed with a persuasion of conscience, they must not thrust forth the horns of rebellion against any civil power? what shall we say of their pains taken betwixt the cup and the lip, to set forth the variety of Religions as Varro did amongst the Heathens, to destroy the belief of all; that the multiplicity of opinions, differing as wide as the poles, is like the contention among the Philosophers, dogmatizing several ways, according to the Number of their Sects; and none of them holding the truth, but all their principles may be disproved? Nay when Religion is granted for a truth in the confession of our more learned gentlemen, do not they add to it the lose superstructures of Hobbs, Osborn, and others of the Atheistical tribe, which they build upon the foundation on purpose to overthrow it, and with it the precepts of faith, life, and good manners? are not these the Authors, and such like, wherein they are versed through their diligent reading them above all other books, as if they were their Catechism? Now for the Minister and ghostly father to join issue with such profane and ungodly men, as it were in the Dialogues of Bernardinus Ochinus, to make all religious impostures, to question our received principles of Scripture, Fathers, Councils in former ages, and manage a discourse of Libertinism & Atheism pleasing to his Patron's ears, to talk slightly and merrily of Religion, as the Priests and Friars did of old, & that Cardinal did of Melanchton, 
Mel. Adam in vita Mel.  who thought he was a wiser man then to believe the resurrection of the body; add to these (which I am sure have been the subject of some discourses) the intolerable scandal they have given in their lives by roaring, swearing and drinking: I think the purging them out of the Church, by whatsoever power erected, as the putting away of Locusts and Caterpillars from the destroying the fruit of the trees in a curious garden, should be accounted a good act done by any hand: their detrusion out of the Church good men have not pitied, but bewailed the rather, that the remissness of government in former time occasioned that to be done by an invading hand, which should have been performed regularly. Is not the saying of Horace true, Decipit exemplar vitiis imitabile. Surely, 
Hor. ep. 10.  of all examples the Minister is most imitable, both in the Gentry and Commonalty of the Nation, who bear so awful a reverence to their Learning and Calling, that what they say or do, is taken for an Oracle and Rule, being supposed to be wiser and more knowing then all other, as the Druids were among the old Britain's, 
Gild.  if they are not holier; that if the salt of these grave learned persons have lost its savour of morality, piety, and mortification, what is it good for but to be cast into the dunghill? If their communication which should minister grace to the Hearers, tends either to Libertinism, Obsceness, Profaneness, or Atheism, and the whole course of their life is ungodly and wicked through scandalous sins, what reason or piety is there to be alleged they should continue in so holy a calling, or that they should wear the habit of Sacred orders, to the reproach of their own function, but forthwith be degraded, or at least suspended from the exercise of their ministerial office; much less have those Souls deposited again into their hands, who have led them the way to hell by Authority of their example. When also they have sinned both against the Law of God, the Civil Law, and the Canonical Laws of the Church, which enjoin, a rigidity of strictness in their lives, above all other; 
Tit. 17. Na. 134.  una est eorum conversatio & orantium & quae naturae sunt opera facientium, quatenus inculpabiles & inaccusabiles consistant. Their conversation should be altogether such as those that are given to prayer, and doing works of that nature, as that they may stand unblamable and unaccused; and by the ancient Apostolical Canons we find them worthy to be deprived ipso facto for neglecting the cure of souls upon misbehaviour; Episcopus, vel Presbyter, cleri vel populi curam non gerens, deponatur: 
Can. Ap. 58.  The Bishop or Priest neglecting his care of the Clergy and people, shall forthwith be deposed of their Office.  
3. It is to be lamented how they have brought both the calling and the persons of their fellow brethren in the Ministry into contempt and disgrace by the Gentry and people, among whom they have been esteemed the filth and offscouring of all things, into which they have poured forth their obloquy and dirty speeches, in the scandal of those men; or else why should not an English Clergyman be honoured as much as a Scotch Presbyter, in the Country of Scotland, or a reformed Minister in the Churches beyond the Sea, who have not nigh such estates of preferment as the English Clergy, yet have all due respect from the people? but those men's sins tolerated, draws an odium upon all the rest; which are punished immediately without compassion in the Discipline of their Countries: that Luther knowing how insufferable they were in the Church, and might endanger the reputation and credit of the Ministry, is so far a stranger to that foolish pity, which some testify in their favour, that he would have them imprisoned, and deposed. 
Luth. colloq. p. 295.  Preachers, saith he, that are scandalous aught to be imprisoned, and put from their office; I have obtained of the prince Elector that a prison should be built for their discipline and punishment: I am sure it is the Apostles rule, that nothing should be done whereby the Ministry might be blamed; And hath not the impudence of fanatics taken their rise for want of this Discipline? Had Ministers been so fanned throughly by a Reformation of their abuses, that the Clergy were known to be the most holy peculiar tribe of the Nation, they would never so pertinaciously have denied their outward call of Ordination, & from thence conclude themselves to be more truly Priests by their inward call of the Spirit, whose impulse they feel beating them on to the exercise of their pretended gifts; whereas they find no fruits of the Spirit in a number of Clergy men, not so much as a holy life of Christianity, not coming up to the morality of Heathens; whose very Books of learning, if they read no other, should teach them better. I know not what will wipe away this reproach; but their confession of shame, with a pudet haec opprobria nobis, and a speedy reformation by the Bishops & Prelates, who, having lain so long in a dead sleep, being slain in the exercise of their power, should upon their resurrection (having a spirit of life put into them by the vigorous breathe of a gracious Prince) judge and condemn those notoriously scandalous or insufficient, and set free the innocent and guiltless; a judging and reexamining there should be of every man's case, or else the sin of not judging such wicked offenders, will still be a provocation of God against the Nation, and intolerable shame and ignominy fall upon the Church and precious Clergy. The Church hath never spared, but inflicted punishment on lesser crimes whensoever they are proved, not only for incontinency, swearing, drinking, but less offences have no countenance from the Church, but are absolutely condemned. So exemplary a strictness would it impose upon the Clergy to be patterns of imitation to all others; Deponatur clericus qui in caupona cibum sumpserit, 
Carantza Can. Ap. 54.  Let a Clergy man be deposed for eating in a common victualling- house, viz. as the Comment instances it, unless it be upon an extraordinary case of a journey. 
Laodic. Conc. Can. 24.  The Laodicean Council, saith, Nullus Ecclesiasticorum in tabernis comedere debeat: No Clergy man should eat in Taverns; why so, but because they are scandalous places for them to frequent, drawing the same Infamy as if they went into Stews and Brothel houses, because they are places of bad report? doth it not indeed represent a shameful aspect of disgrace upon the whole cloth, to behold a Minister cupping and piping with the vulgar people, or the gentry of a dissolute life? what is it but to draw the same reproach upon Christianity, 
Tertull. Apol. cap. 13.  as Tertullian writes of the Heathens, who carried the images of their gods into Alehouses, that Religion may beg an alms there. Who doth so lively represent the image of God, in his calling, office, sanctity, and purity, as a Minister, who speaks in persona Christi, 
2 Cor. 5.20.  that men would be reconciled from their sin, to the fear of God? and shall this be a drunken, swearing image, wanton and unclean, as if the god whom it Symbolizeth with, were Bacchus, or Priapus, or Florus? Oh let us purge out all scandalous gods. For amongst the idolatrous priests of Jeroboam, who were scraped into the office of Priesthood, ex faece populi, from the dregs of the most inferior people (so men more prone to gross vices) yet we find them not Drunkards, Whoremasters, and common Swearers; for then few would have been induced by their example to worship the Calves of Dan and Bethel; much less in the number of Christ's Apostles do we find any other but one Son of Perdition, 
Jerom. in Mat. 26.  who was, as S. Jerom speaks, Scandalum Christi, & omnium Apostolorum, the scandal of Christ and all his Apostles; but it had been better for him never to have been born, then to have brought that Scandal into the world. Such an exact behaviour there was among the primitive Christians in their times, unspotted from vice, 
Tertuli. apol. cap. 44.  that Tertulliam appeals to the Registers of the Heathens for the unreproachable testimony of their integrity; of all the malefactors brought before you, is there any of them accused of murder, robbery, or sacrilege? or can you tax them of smaller crimes, that their life is like other prisoners, that is, in intemperance, rudeness, unchastity, gluttony? No surely we find not the common sort of Christians blemishing their professions with odious sins, much less their Bishops or Priests: which the Heathens would have taken notice of so highly, that what was accounted a mote of offence in the least disordered conversation of a Christian, was a beam of great magnitude in a Minister, and by the Church's censure would undoubtedly be suspended, if not utterly deprived of his office. And this was indeed the very opinion and practice of the Gentiles from the very light of nature and reason, who thought their Priests no longer worthy to celebrate mysteries and holy things, or to continue in the office of priesthood, 
Rosin. Antiq.  than they approved themselves to be of unblamable life; that if the Vestal Virgin suffers her chastity to be deflowered, she is not only discharged of her office from serving at the sacred fires, but for her Scandal put to a cruel Death.  
4. It must be acknowledged, that scandalous Ministers have turned the hearts of the people from Episcopacy, and the established orders of the Church, who otherwise would have entirely loved them, but through offence of their scandal who were Episcopal, did prejudice their judgements with a dislike of whatsoever they commended; that they would rather embrace any other form of Church government, Presbyterian or Independent, than this, which is so ancient and proper and deducible from the Apostolical times; because the people are more led by the Authority of example than reason, both in Religious and Civil matters, following the precedent of pious upright men, and those especially that bear the outward show of holiness above others; as how were they bewitched with the seeming sanctity of the Scribes and Pharisees, their painted Sepulchers and washed Pots, their hypocritical zeal of prayer in the streets: A Heretic of a severe life, shall Arius-like, from one spark set the whole world on fire; That it concerns the Orthodox to shine in eminency of piety as well as they, and to exceed them in lustre and brightness, as the Sun doth the Stars, and the Stars the poor Glowworms. 
1 King. 2.26.  Abiathar must be put out, and Zadock take his office, because iniquity was found in him, and the other was righteous according to his Name, the Lord signifying by Zadock what a righteous Ministry he will establish, and no other in his Church; so were all the Apostles, and seventy disciples except Judas the Traitor; and is not this righteousness suitable to their calling and employment they attend, who are to offer up prayers and supplications for the Church? that as it is well observed by S. Cyprian, he that is employed to prefer the Petitions of many to a King, must be one specially chosen that is a Favourite of the Prince, or else the Petitioners may go without audience and relief: So for the offering the Congregations Petitions and solemn requests to the King of heaven and earth, its necessary he should be chosen one who is in grace and favour with God for his righteousness of life, and not a drunkard or debauched person, to whom God may say, What hast thou to do to take my Name into thy mouth? And indeed as such Priests were formerly debarred of their service, who had fallen into gross sins, and put into inferior offices, because they had gone astray; there is the same reason of excepting against a scandalous man's Ministry, that he shall not be permitted in the celebration of high mysteries, as prayer and intercession, and the administration of the Sacraments, but put into some inferior service, as the Church shall think fit, if it should bring back the ancient orders of Lectores, acolouthi, etc. Rather than they should attend these other grand administrations: for God saith directly of those Priests that had gone astray from their office, Ezek. 44.13. They shall not come near unto me to do the office of a priest, nor come near to any of my holy things in the most holy place; what then were they to do? The inferior parts of the service, to keep the charge of the door, kill and flay the skin, and prepare the beast for sacrifice, for which they should have a competency of allowance, as the Sons of Eli, 1 Sam. 2.36. Such a piece of silver and a morsel of Bread, that may supply their condition from extreme poverty. What else but this can be gathered from the Apostles words? 
1 Tim. 5.17.  the Elder that rules well is worthy of double honour, that is, an honourable maintenance for his work, and a due reverence to his Person and calling: Are all deserving this? No, only he that rules well, without blame, giving no offence, and taking heed to the flock that is committed to him; if he rule ill, let him have but the single honour of necessary maintenance, because he is worthy of the greatest shame that vilifies the order of Evangelical Priesthood with the disgrace of his example, that as St. Jerom speaks, virtus ubique honoretur, vitium deturpetur; virtue must be honoured everywhere, 
Jerom. in Jac. c. 2.  but vice disgraced, especially in a Minister, who should be like St. John Baptist, a burning and a shining light to others, yet is a pillar of cloud and darkness to obscure the way to heaven, when he alienates the affections of people from the love of the Church, its peace, unity, order from obedience to its constitutions; when he is a Son of disobedience himself by his life, he is neither worthy of honour nor continuance in his place, but in an inferior rank and order.  
5. In point of prudence and fame, as the present junctures of affairs stand, they ought not to be readmitted who are so notoriously wicked, knowing how many enemies of potent factions this poor Church and Kingdom hath, who watch for all advantages to excite the people into rebellion and disobedience against his Majesty, and desire no better pretences to shake the foundations of our peace and safety, and to unsettle the frame of our civil and Ecclesiastical government, than the old exclamations, that scandalous and corrupt practices are tolerated in the Church, profaneness is countenanced when not punished, good men discouraged when bad men are preferred, formality only and show of religion is set up, but the power of godliness is extinguished; 
Hor. Satyr. 3.  urgeris turba circum te stante; we cannot step aside but the clamour of common people thus sounds in our ears, as if most conscientious and strict men would be laid aside, and many regular and orthodox who are placed by Patrons, shall now be displaced by deboist and ignorant persons; what comfort will redound to the people, what honour to the Church, what glory to Almighty God in their return, who have been the instruments of shame and confusion to the Churches former happy estate, and no doubt but will bring a second desolation upon it, if we are not careful how to establish things piously and prudentially? and shall not the wing of fame, (upon whatsoever extreme we run into, as we are apt through the liberty God hath put into our hands) carry our errors aloft with multiplied aggravations unto the Protestant Churches abroad, some of which being haters of our well established government, would be glad of any evil reports that fly abroad to the dishonour of our Island, the traducing of Episcopacy, and confirming the opinion of the more moderate sort of Presbyterians, that since there is no platform of government directly laid down in the word of God, Presbyters they say, is the best established government in the Church they are sure, if not for the remedy of schism, yet for the punishment of sinners and scandalous offenders. Let no man through favour or affection therefore extenuate a Clergy man's offences when they are gross and odious, or save them from the suffering the just reward of their sin, who as they have merited no less at the hands of God, whose judgements are right, so no less at the hands of Tyrants, which are Gods instruments to punish sin, where the lawful power is debarred both in Church and State; And would to God since our eyes are blessed in the sight of a hopeful flourishing Church and Kingdom, that the ancient Ecclesiastical censures, pennances, injunctions, suspensions, deprivations and excommunications were restored to their primitive use, that offenders of all sises may be punished, but Clergy men especially with rigour, that the name of God may not be blasphemed any longer through them, since now we have an authority which no man can except against: I know it will be said that many a man hath been cast out for scandal, that was was unblamable: So indeed was the unjust process of the Tryers; it cannot but be confessed; whose cause ought to be heard over again, and in conscience he should be restored, but shall even such notorious offenders over whom Constantine said, Paludamento se obtecturum, he would cast over his cloak to hid their shame, be pleaded for, when the voice of Town and Country shall tell you that they are common drunkards, fornicators, swearers, and pitifully insufficient for the work of the Ministry, if you will but bring them to a trial; It is most true, they had not competent Judges; no more had any other malefactors, and evil doers which were deservedly condemned for their crimes proved by witnesses upon their oaths against them, or else what living had there been for men under a tyrannical power? is not here the same case? There wanted the outward form of a Judge, but the matter is evidently proved against them, that it was intolerable such men should be continued; if competent Judges must invalidate all proceed for this twelve years, I wonder why all the suits and trials of Law should be confirmed that have been? I know many also are of this judgement, that these should be admonished before put out of their live, and if they be admonished now before the Bishop, for their scandal, it is sufficient. I must needs answer, that some crimes of Ministers fall rightly under admonition, reproof, and Ecclesiastical censure to punish the offence; but others are of that Nature as deserve immediate expulsion from the Church, for holding so sacred an Office, as in the Ministry, according to that canon of the Apostles, Clericus in fornication deprehensus deponatur. 
Apost. can. 25.  A Clergy man taken in fornication, let him be put aside his office: have not some been proved guilty of this crime? and shall they be restored to the Church? in light offences we must admonish, but in great punish greatly; and have we not for this the practice of the Church of England, when William's Bishop of Lincoln was deprived ab officio & beneficio, and fined a good sum of money besides; was he admonished before he was put out of all? no; because his crime was of that scandalous nature, that the Archbishop called him a Son of Belial, he had no such act of favour as admonition. Eli thought that might expiate his Son's wickedness when he reproved them for misbehaving themselves so scandalously in the Priest's office, but God accepted not of this purgation of their sin, but brought a judgement upon the old man's house for ever, 1 Sam. 2.32. So the incestuous man by St. Paul's letter of excommunication, was put away immediately, 1 Cor. 5.13. The rule is excellent in this case, Si quidem mediocre est peccatum, monere, & suspendere, & paenitentia ei dare tempus, ut in meliorem ordinem sacrum mox revertatur ad semetipsum, 
Justin. Tit. 17. N. 134.  if it be a mean offence, then to admonish and suspend him for it, and give him time for repentance, until following a better course he returns to himself again. What are mean offences? shall we say common drinking, swearing, whoring, or such like? God forbidden; he that makes no conscience to defile his soul with these sins, Peccata conscientiam vastantia, which lay waste the conscience, it is not fit he should have the government of other men's souls and consciences committed to him; and though he may show some outward signs of repentance and reformation afterward (for which let him receive due encouragement by his attendance on some inferior office, as the Priests did of old, and have some competent maintenance for his labour,) yet it is not fit he should be entrusted with the same charge he had before, no more than he who hath falsely and corruptly behaved himself in a place of the Commonwealth, should be continued in it, nor upon his outward show of more honest carriage to minister in any other than an inferior office.  
Then let us consider seriously, who fear and tremble at the judgement of God, who hath afflicted us many years, for our sin, first beginning at his own house, then going to the house of our King, and visiting all our families with plagues, as he did Egypt; if we harden our hearts against the sense of his former judgements, because we live under the fruition of present mercies; if we know not how to improve these stupendious providences, that he hath wrought with his own arm, and by the hand also of our professed enemies, who have long trodden upon our necks, but now they bow their sheaf to us; we must expect, if we return to our old profaneness, riots, wantonness and liberty in our carriage, that sin will drive our Jordan back from us, in all its pleasant streams; if we soar too high with waxed wings, we shall melt before the Sun; our only care is to be examples of great strictness, watchfulness, and circumspection of our lives, & labour that above all orders of men, the Clergy, which is the peculiar tribe beloved of God, be in nothing blamed, but that such who are a scandal to their calling be punished according to the discipline of former times, and that we follow those rules of strictness which the holy Scripture, the laws of our Church, and the Canons of Ancient times hath enjoined; St. Paul sets forth the qualities of being blameless, which might be a sufficient word comprehending all; 
1 Tim. 3.2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify faultless; for there are no such in the world, but a man that is not tainted with any common blemish of scandal; so he is not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, given to wine, not only to be free from drunkenness, but from frequent drinking; vino assidens ad perpotandum, 
Calv. in loc.  saith Guhard, a Tavern Stake, sitting close to his cups; tippling is forbidden; non ebrietatem sed quamvis intemperiem in vino ingurgitando, saith Calvin, not only drunkenness but intemperate guttling of wine; the Apostle knowing what follows the disorder of immoderate drinking, commands in the next place, that he should be no striker; cognata vitia sunt vinolentia & violentia, as one saith, these two are cousin germane, drinking and fight: when wine fumes into the head, the quarrel gins: above all other, these are most unbeseeming the profession of a Minister; yet the Church of England takes notice of other crimes that are adjudged scandalous by her; The book of reformation of Ecclesiastical Laws, that was begun to be compiled in Henry the eighths' reign, and after carried on to a perfection in Edward 6. by whom it was confirmed with the approbation of such Bishops as were godly Martyrs of the Church after, we find written therein concerning our Clergy, Non sint compotore, non Aleatores, non aucupes, non venatores, non Sycophantae, non otiosi, aut supini, sed sacrarum literarum studiis, praedicationi & orationi incumbant: They must not be good fellows, dicers, hawkers, hunters nor Sycophants, idle neligent persons, but apply themselves to the study of holy Scrptures, and to meditation and prayer; so we may see how strict our first reformers from Popery were; so far from indulging gross scandals, as not to suffer the lawful recreations of hunting and hawking among Clergy men, who should be examples to refrain from such idle pleasures as others might enjoy. And to show how agreeable was the constitution of our Church to the strictness of primitive times, unto which it was excellently framed by the Prelates thereof, we find those times enforcing great severity of behaviour in the Clergy above all other, which was the occasion I suppose of those strict laws of our Church, An. Dom. 364. 
Laodic: council. can. 54.  Non licere clericis ludicris spectaculis interest. It is not lawull for Clergy men to be present at stages-playes; Non Christanorum comessalibus interest, nor present at common feasts of Christians. 
Can. 53.  In Christianorum non saltetur nuptiis, 
Can. 5.  he must not dance at weddings. 
Nic. council. can. 18.  Clericus usurarius deponatur, An usurer who is a Clergy man must be deposed from his office. Quadragesimam non jejunans deponatur, 
Lib. Conc. can. 20.  this is to be understood in case he had his health, or otherwise he might break Lent. 
Conc. Antioch. can. 1.  Being convicted of scandal, no appeal should be made to the Emperor by the Council of Antioch.  
Since that we are now rebuilding our spiritual temple after so long a captivity of twenty years that it hath been laid waste by God's judgement on us, and made an abomination of desolation for our profaneness, liberty, scandal, transgression both of humane and divine laws, which very sins were the occasion of the destruction of the Jews Temple and City, as Josephus tells us, let us with all our diligence, now the stones are to be gathered up, not build our new City and Temple with any other materials than are precious stones, that is, just, holy, righteous, and truly religious men of sanctified lives, that we may have the same divine policy of Presbyterians, only differing in the better end proposed, that what they do out of faction and gaining a greater party to themselves, as Dr. Taylor saith we may out of conscience show that Episcopal men are of strict severe course of life, and as zealous to keep off scandal from our Church and sacred Ordinances as they are; and never let us think that God will bless our Church, to continue it in peace, unity and glory, unless we vigorously put in execution its former laws of discipline, and the Clergy be exemplary in piety above all others, that they live like the primitive Christians, whose lives excelled the strictest laws of the Empire. So theirs must excel the laws of their order, and in the mean time keep out scandalous men from blemishing their society; if otherwise we build our Temple, the building will be but in vain, when we think to re-edify it by the ministry of the same hands which have pulled it down.  
FINIS.