THE GREAT INTEREST OF STATES & KINGDOMS.  
The Second Part.  
A Sermon Preached on a Public Thanksgiving, on the 12 th'. of May, 1646. at botolph's Alders-gate: And after (upon the desire of some friends) enlarged at Paul's Church in , on the Lord's Day, May 17 th'. 1646.  
By SIMON FORD, Minister of the Gospel at Puddletowne in Dorcetshire.  PSAL. 105. 15. 
— He rebuked Kings for their sakes, Saying— Do my Prophets no harm.  
LONDON, Printed by W. WILSON, for Francis Eglesfield, and are to be sold at his shop in Paul's Churchyard, at the Sign of the Marigold. 1646.   

To the truly Noble, and publike-hearted PATRIOT, SIR WILLIAM WALLER, Knight, A Member of the Honourable House of COMMONS. This Sermon, and the Author's Prayers.  
Honoured Sir,  
THAT this plain Sermon casts itself, upon your Patronage; the Subject it handles, justly challengeth at my hands. For, (besides that I am a debtor to yourself mainly, under God, for that rank, whatsoever it be (though of the lowest Form) which I have had in the Schools, and now have in the Society of the Prophets;) it is an obligation to me, that I see you (among your many employments of merely public importance) so cordially careful of preserving unviolated this Interest of Interests, the main Subject of these Meditations.  
Sir, 'tis to me, and to all those whose glory 'tis indeed, (though it is now, in some mouths, grown a name of Scorn) to be old Disciples, that is, tried Saints, a matter of praise to that good God that principles & prospers you, to behold the evenness of your spirit carried out in all conditions to the prosecution of public Interests with the same height of faithfulness & fervency. To instance only in a few particulars; seeing I know such a Discourse, (if enlarged as it might be) though it might be very welcome to all understanding, and well-affected Readers besides; yet, to you it would relish ill, whose (in some sense) supererogatory piece of worth it is, to be willing to do well, without being desirous to be told of it. Sir, we remember how in the Martial part of this Age's employment, (notwithstanding continual oppositions of the first Magnitude, both at home and abroad, the Lord blessed your small inconsiderable numbers of the worst furnished, and lest paid soldiers of any, with successes, which the judgement of the late years thought somewhat bordering on miracles; that you were the kingdom's Wall of Brass (next our God) at Alton, Arundel, and Cheriton field: and (by God's special, never-to-be-forgotten, goodness) a principal means of its preservation: that you cheerfully obeyed the call of the Houses, in a calm resignation of your Forces and Command, and sat down one of the chief Selfdenying Members, without capitulating for pay, or giving any manner of encouragement to, or so much as accepting of the desires of the soldiery, easy enough to have been induced to follow example, and to mutiny for a dispensation of the continuance of your command, as the stir of many quieted by your wisdom, and the wet eyes of more abundantly drenched by their affection, did largely testify at your departure. And we hope shall remember to God's eternal praise, & your perpetual glory, that now in your merely representative Capacity you keep steady to your Principles of Conscience and Honour, voting and acting from an impulsive within your own breast, without those Springs and Wires, and weights, that only keep many men's motions regular; that in these days great justles of severally engaged Parties, you retain still the same , Covenant-spirit, and do not promote with a politic compliance, or act with a tumultuous precipitancy, the designs of Jesuitical incendiaries, whether of the line of Rome, or of Munster, who concur in an endeavour of setting a new fire on three kingdoms, ere the old be fully extinguished, for no other ends (that I know) but that (like that Monster Nero) they may sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the heat, etc. or see more new light in the flames of it.  
But above all, that which renders you most precious in the eyes of all that hate Babel, is; your settled and constant affection to the Prophets of God (now the scorn of this (as * one well calls it) Christ-glutted, and 
Mr. Shepherd in his Sound Believer.  Gospel-glutted Age, and trampled upon on all hands, as the very offscouring of all things) of which, you daily give such ample testimony, that (I dare assure you,) you have a large share in Prophet's Prayers, and I hope will one day have (
* Mat. 10. 41.  according to the promise) a liberal portion of the Prophet's reward.  
And now, Sir, for the future, whatsoever discouragements you meet withal in the same good way, remember him (I pray you) who endured the contradiction of sinners, and yet grew not weary of his work, but carried it on to perfection in despite of all the powers of darkness. Go you, and do likewise: Tell the humorous world, that (although its experienced fickleness gives you little reason to build much upon its constancy, yet) you will add one wonder more to its seven, to wit, that you are in this Lunatic age; the same man you were a year since. And I hope, when England hath recovered its wits again, when its Platonic year comes about, and Errors Circle is run quite through, so that cast Truths, like super-annuated factions, shall return. and become New-light again, (which I doubt not but it will be in time) it will then see cause to acknowledge (to your honour, and theirs (who have with you) obtained grace to be kept faithful) that those who have stood to their places and Principles in all this change, have done far better than those fallen Angels among us, who have left their Stations, and run the ring of apinions, and parties, so long, to return at last, to the Point from whence they begun their irregular motion.  
I have only one word more, and that concerns this homely piece of mine. Sir, in this Dedication, I hope you will look upon my desire to testify to the world how far you have obliged me; and the main motive that put me upon the thoughts of it; and accordingly accept it. Yet I must acknowledge that I have withal a plot upon your name, being persuaded, that (for its sake in the front of this Epistle) many transient Readers may be perhaps stayed and entreated to read beyond the Title-page, some of whom might else perchance lay it by for a Pamphlet sick of the extravagancies of this Age, it being owned by so obscure an Author as is,  
SIR, Yours, and the Churches weak, but (to his power) faithful Servant in the Gospel, S. FORD.   

To the Reader.  
REader, though this second Part had not the honour to be so public from the Pulpit, as its elder brother, the first, had; yet the judgement and importunity of some well affected to me, and the threaten, and misreports of others dis-affected to it and me, have made it no less public from the Press. And yet (as thou mayst perceive by my addresses in the Application) it was sufficiently public in the preaching too; there being as great a number of the Kingdoms and Cities Worthies present, as any Congregation, that I know, in London, affords upon the Lord's Day. I confess that I am one of the youngest sons of the Prophets, which I plead for; and therefore I am apt enough to acknowledge against myself, that I believe, this subject might have been fare better handled by many thousands of my Fathers and brethren: But my plea must be that of Elihu, Job 32. I waited, but they spoke not, etc. verse 16. and I could not be guilty of so much unrighteousness, as the detaining of so necessary a truth, when God had put it in my heart, would have involved me in.  
I have made some Alterations in Method, and some Additions in Matter, since I preached it; in the former I have pleased myself; in the latter, I have satisfied (I hope) divers of my hearers, who importuned that touch of controversy in the Conclusion; in which, I thought it only necessary, to fling a few pebbles of exceptions at that Goliath of the Anabaptists, and rigid Separatists, (their Argument for Separation drawn from our (falsely called Antichristian) Ministry) which, I am confident, any disengaged Reader will say: have so fare entered its Brazen forehead, as to lay it flat; and though it may struggle for life in some after-cavills, (which I expect from the host of that Phili●●im) yet it will never strut again with its spear like a Weavers Beam, and defy the Prophets of God, the Ministry of all the Reformed Churches, or the hosts of the living God, all the Saints that have been begotten, fed, & translated to glory under it.  
I have not meddled with any other, because they all depend on the success of this; and this being overthrown, they will be contented (like some Heathen Nobles, of whom Traveller's report, that they are killed when their King dies, to do him service in another world) to fall to ground, and be buried with it.  
I am (I bless God) prepared to receive the great and furious charges of being too bitter against, and grieving the Saints. The Father tells me, 'tis no more than I must expect. What wonder, saith he, if when I seek my Masters lost sheep, I am now and then scratched by the Briar-bush●s of detracting tongues 
a Quid mirum, si cum— do mini mei oves perditas diligenter inquiro, spinosarum linguarum v●prihus laceror! Aug. count. Peti. lib. 30. ! And shall still resolve with that other Father, never to hunt for the good of being esteemed mild, with so great an evil, as the loss of truth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Orat. .  
I hope, I shall stand the first charge of these, under the shelter of that Buckler, which the Apostle hands to me in the command, Rebuke them sharply, etc. Titus 1. 13.  
To the last I return this: That they do give a very weak evidence, that they are Saints, that will be grieved to hear the Ministry, by which they were called to be Saints, vindicated from the calumnies of ('tis to be feared, but) pretended ones.  
And I must by the way tell them, that thus object; that, I pray God, they have no more to answer, for grieving Prophets, (a greater sin (I am sure) though less taken notice of) than I have, for grieving Saints.  
But, if Saints will be grieved, when they are lashed, who are called Saints to the disgrace of Saintship; I am not Master of their passions: and I am sorry so slight and unconcerning a Matter, will trouble them; and more sorry they should thereby bring themselves under the suspicion of being guilty of that, which they cannot endure should be touched. I have no more to Preface at this time, but that I am,  
Thine, as far as becomes a Gospel Prophet, S. FORD.   

THE GREAT INTEREST OF STATES and KINGDOMS.  PSAL. 105. 15. — And do my Prophets no harm. 
THIS Psalm seems to be intended for an Eucharistical commemoration of God's mercies to Israel.  
These mercies concern  

1. Their Rise; (Original mercies) & these in 

1. God's Choice of them. v. 6, 7. 
The Palm taken asunder.   
2. God's Covenant with them. v. 8. 9, 10, 11.  
3. God's protecting Providence over them. v. 12, 13, 14, 15.    
2. Their Race; in the consideration whereof they are again led into 

1. Egypt from the 15. to the 33. in which are specified 

1. God's Provision for them from v. 15. to 24  
2. God's Propagation, and increasing of them. v. 24.  
3. God's Miraculous working our enlargement to them, from v. 24. to 39 And this mercy so great, 'tis repeated again, v. 43.    
2. Wilderness from 39 v. to the 43.  
3. Caraan. v. 44. 45.     
These words are a part of the third branch of the first General, Israel's Originall-mercyes. And the piece of Originall-mercy held forth in them, is cut out by the Historical Narration of a special protection of Abraham, Gen. 12. and 20. and Isaac, Gen. 26. whither I must refer you.  
In the whole verse there is a double charge given by God 
Parts of the Text.  unto those Kings, in whose power it lay, to injure the travelling Patriarches.  

Touch them not.  
Harm them not.   
The persons concerning whom 'tis given are described by a double Character 

Anointed.  
Prophets.    
Except you may perhaps think the last of both exegetical to the first, 
* De more Psaltes posteriori hemistichio explicat prius; tangere enim Christos Dei non est aliud quam in Prophetis malignari. A Lap. in Heb. c. 1. v. 9  Touch not. i e. Harm not, touch not unjustly; Mine Anointed, i. e. My Prophets; in which I shall not contend.  
There is a sufficient foundation to bear the building which I mean to raise upon these words, in that the charge here given concerns the same persons, in both branches; and so, as 
a Et si nondum unctionis erat usus, Propheta tamen id reipsa fuisse in Abrahamo, etc. testatur, quod Deus in Ceremoniis legalibus postea ostendit. Calv. ad locum.  Anointed Prophets, as well as Anointed Saints.  
Of the former branch of this Charge, concerning the persons under its Character, there hath been enough spoken in a more solemn Auditory by a 
* M. Th. Goodwin at a solemn Fast, Feb. 25. before the house of Commons.  reverend Brother (if not too much at this season, by reason of the strange pleas of the Advocates of Libertinism now adays, for a Toleration of all, how ever erroneous, Schismatical, or Blasphemous, who pretend to Anointing: as if the very name of Saints were a sufficient Noli me tangere, an universal Protection to them from all Civil, or Church-censures) to whose pleas in behalf of Anointed Saints (in case he will except those also out of that Charter of Liberty, who dissolve the continuity of the Body by groundless schism, and breaking the Laws that keep it united; as he hath those, who by fundamental Errors, and damnable Heresies, strike at, or hold not the head,) I can readily give my vote, and approbation.  

b The former branch limited.  But concerning those of both sorts, who now most engross the name of Saints, as if they had gotten a Patent from the King of Saints to that purpose; let them know, the Scripture never gives Magistrates a stricter charge concerning them, than it gives to Angels; and these (though they pitch their tents round about those that fear God) have no other Orders given them (that I read of) then, to keep them in all their ways. If they destroy foundations of Religion, and fight against its most material principles, nay if they straggle from the Body, when they should march close in it; if when they should fight united, they will divide themselves into Parties without command; if they shall leap over the hedge of Order, and ride scouting after their own singular humours, or plundering their brethren of the faith once delivered to the Saints; and so endanger, not 
Deut. 2. etc. 13. 5. 6. 9 2 Chro. 15. 12, 13.  only themselves, but the body by their destructive doctrines, examples and practices; (and of this nature divers suppositions more might be added) sure, the Civil Gods may touch them with a penalty, and the Church-Angels with a 
* Gal. 5. 12. Apoc. 2. 13. 20.  censure. And although the men may not be evil; yet Peter supposeth they may be, and suffer, as evil-doers, as busybodies, 1 Peter 4. 15.  
If they break the Laws of God, or man's, (the submission unto which doth not contradict Gods) God, as he is not Author, so he will not be Patron of Confusion, by exempting them from satisfying the Laws they have broken. And as Paul saith to the Jews concerning Circumcision, Verily thy Circumcision profiteth thee, if thou be a keeper of the Law; but if thou be a breaker of the Law, thy Circumcision is made uncircumcision, Rom. 2. 25. So I to them concerning Saintship. Verily thy Saintship profits thee, if thou be obedient to just Laws; but if not, now Saintship must not be thy Sanctuary; (as to thy Privilege) thy Saintship is unsainted; and though (as Joab) thou fly to the horns of that Altar, thou mayst (without the Rebuke in the Text to thy Censurers) be taken from it, and be safely punished.  
But I intent only to touch at this Nolite tangere. The work I have cut out for the subject of my Discourse, and your attention, is the latter branch of the Charge, which concerns the Patriarches, as Prophets. And although that subject be less popular, 
Explication of the latter clause  and so less toothsome, or plausible, I hope my Text will be my security.  
And do my Prophets no harm. 
* Prophetas dicit non solum quia Deus propius se illis patefecerat, sed quia coelestem Doctrinam fideliter propagarunt, Galv. ad locum.  [Do my Prophets no harm] Prophetas dicit, etc. (saith reverend Calvin upon the place) He calls them Prophets, not only for their nearer communion with God, but for their faithful spreading the knowledge of God, [My] Prophet's, that is, those whom I have Commissioned to speak in my name. And this Ratio nominis, suiting with all alike commissioned to the world's end, makes the charge not peculiar to patriarchal, but common to Pastoral Prophets, to the world's end. And so the divine caveat here given to these Kings concerning these Prophets (as such) hath to me the force of an universal caution to all Magistrates, concerning all God's Prophets. Do these and all other Prophets of mine [no harm] that is, no injury. No exemption this, (no not for Prophets) from the power of the Magistrate, 
The latter clause limited.  (if so, it would not stand with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. 1.) but from unjust suffering by, or under that power. And sure whereinsoever God will own them for his Prophets, whatever they do in discharge of their Commission, in that God will own their wrongs.  
I shall in the conclusion which I draw from these words, take 
The Doctrine grounded.  my rise from the Brother's ground, who hath dispatched the preceding part of the Text; who lays this supposition for me, that this Rebuke of God to Kings, holds forth the grand Interest of Kings, & Kingdoms. Now if it be true of the former branch, the connexion tells me it is so of the latter too. Que Deus conjunxit, etc. What God hath joined, I hope no man will divide. Nor shall I: And therefore whatsoever Interest the Usage of Saints concerns; that the usage of Prophets concerns it as nearly, I shall first propound, then prove, then improve in this Proposition.  
Doct. Whatever be the great and high Interests of Kings, States, and Kingdoms, on which their safety, or ruin most depends, there is none it concerns them more to look to, than the dealing well or ill with the Prophets of God.  
In the proof of this point, whatever the aforesaid Author 
Proved,  hath gleaned to strengthen his Interest, I might make use of to confirm this. 'Twill be an Argument that may perhaps 
By comparison with the interest in reference ●o Saints.  conclude more than the Doctrine affirms, that if the greatest and most flourishing Kingdoms, have been broken by their ill using, or prospered by their well-using the Saints of God: If God dealt with them, accordingly as they did with his Saints: much more may it be verified concerning the usage of Prophets, where such flourishing Kingdoms have had to do with them. And if God be so tender of Saints, as Saints; sure, he will be more tender of those Saints that are Prophets too; seeing they have not only an holiness of Estate, but an holiness of Office, to endear them to him: in that God looks not on them only as his Subjects, but takes care of them likewise as his Ambassadors. Sure if the King of England will resolve on Peace or War with any Nation, according as they use any of his ordinary Subjects; he will resolve more effectually according to the entertainment of his Agents and Ambassadors. So that whatsoever can be said concerning Saints in this case, concludes with double strength concerning Prophets.  
But I need not be beholden to Comparison for the proof of a 
1 1. From Scripture.  Truth so positively confirmed in the whole Scripture, there being nothing in which it speaks more fully than it doth to this Point. I shall (though not enough read to fill my Bosom with such Collections, yet) endeavour to fill my hand; and those I shall make use of, shall be so clear, and convincing that I hope I shall be able to affirm (without an overvaluing my weak labour in this kind) that these glean of Ephraim are not beneath the vintage of Abiezer (i e.) that I have proved as much (at least) for the Interest of Kings and Kingdoms in reference to Prophets, as hath already been for that to Saints.  
In the first place, will you have a word for this Interest? 2 Chron. 20. 20. and jer. 20. 11. (compared) will acquaint you therewith. 
By positive expressions of Scripture to this effect.  In the former of these, you shall find King Jehoshaphat encouraging, and directing his people, now ready to join issue with a numerous Army; (and you will conceive that at such a time, he will mind them of that which most concerns them) And what is that? why? you have Prophets, that encourage you in God's name, to confidence of success, see how you use them, beware you do not distrust them; Believe his Prophets, and ye shall prosper. In the last of these, you have jeremiah the Prophet complaining of hard usage from his persecutors. They raised lies upon him and watched advantages to defame him, but what collects he from this? see v. 11. my persecutors shall be ashamed (therefore i. e. because they use a Prophet of God so) they shall not prosper. Thus then, the usage of the prophets of God hath a great influence upon the prospering, or not prospering of a people. And sure then, they have no greater Interest.  
Will you have the Testimony of a Prophet concerning a Prophet? Elijab being now to be mounted to heaven in a fiery chariot, Elisha who saw how he would be wanted, sends this Testimony concerning him, in a Sigh after him. My father, My father, the Chariot of Israel, and the horsemen thereof. 2. Kings 2. 12. And if you will have a Kings concerning Elisha himself, you shall see joash giving the same Testimony of him ch. 13. 14.  
The Expression implies it to be the high engagement that lies upon States and Statesmen, to look to the keeping and protecting of their Prophets among them: There is nothing it more concerns Princes or people to look to, than their Military provisions; ('tis the security of a people) and these are Prophets. [Take etc.]  
Will you have examples? scriptures are thronged with them 
2 2. By Examples.  in all the Historical part. I shall instance first in Scripture Records of heathen Princes and Kingdoms; then I shall give you a brief Epitome of the Scriptures ecclesiastical History concerning it, and so conclude the confirmation by testimonies from the word.  
The first Prophet I find taken notice of for his usage among 
Of Heathen Kings, Kingdoms, or both.  Heathens is this Abraham. How God rebuked Kings for his sake, the places I have already quoted will abundantly show. And lest you should say this care was taken of him only as of a common Saint; God himself, when he declares how much Abimelech is concerned in his usage, tells him he is a prophet, and shall pray for him. Gen. 20. 7. As if he should have said, thou dost not know whom thou now hast in thy power. Didst thou know what a Prophet's prayers will do with me, thou wouldst restore this man his wife; thou wouldst beware how thou used'st a Prophet. And truly the cause of a King, yea of a Kingdom may be such sometimes, that the prayers of Prophets may have a great influence on the turning of it either way. Witness Moses his often standing in the Gap: witness Gods stopping jeremiahs' mouth, the last and saddest symptom of the people's total captivity, Jer. 7. 16. 11. 14. And by the way; I shall conclude the State of that Prince, and his Kingdom desperate, where I see the Spirit of prayer bound up in its Prophets; and presage a growing bappinesse towards it, when I find them enlarged in mediating for it unto God. Sure, that State is blind to its Interest, that hath provoked God, by abusing Prophets, to strike his Prophet's dumb.  
But to go on. The next Prophet among Heathens was Moses, and he was sent to Pharaoh to bring Israel out of Egypt. Now Pharaohs and Egypt's Interest was double; to use the Prophet well, and set the people free. Pharaoh now crosseth both these Interests; detains the people, and abuseth Moses. Now if we may balance these Interests, it may seem his usage of the Prophet did most concern him. For although after many plagues, God were pleased to destroy the first borne, & overthrow him and his Host in the red Sea, to set his people free; yet he never writes his displeasure in such bloody characters, till the wretched King had driven Moses from his sight, and commanded him to see his face no more, and threatened him death if he did, Exod. 10. 28. compared with the sequel.  
Come we a little lower. Jonah is sent by God with a message of destruction to Niniveh, and the utmost respite he was to give them was but forty days. One would have expected such an unwelcome messenger as he, should have rather found his death from them, than acceptance among them. But the wise King knew (though an Heathen) what concerned him to do. And to work he goes. He entertains the Prophet, and his message so well, that he commands a solemn Humiliation, and therewithal saves his City, which no other way could have rescued from ruin. That was the great Interest of that City, and that well looked too, kept out the destroyers.  
[Take one word 200 concerning the New-Testament Prophets, and of how great concernment the usage of them was to those places where they came, let the great Gospel's Prophet himself testify. It concerns them (saith he that was anointed with the oil of gladness above his fellows) as nearly, as it concerns them to well entreat God the Father, and myself. For (saith he) Whoever despiseth you, despiseth me, and whoever despiseth me, despiseth him that sent me. Sure then the usage of God's Messengers is as great a point of State-Interest as any can be, to all, except those that think themselves then lest losers, when they have lost their God.]  
I shall give you only one example out of the New Testament upon this Head. John Baptist sent by God to prepare the way for Christ among the Jews, gins to grow much in request with Herod, an Heathen Substitute, appointed by the Romans to govern them. Herod carries himself fairly a while towards john Baptist, hears him gladly, and doth many things. And yet with those many good things, he had many evil too: Many filthy vices he was guilty of, but the holy Ghost takes notice of this above all the rest; That he put John in prison. The Text further tells us how his freeness to the King in meddling with his Herodias, robbed him not only of his liberty, but his life. And a second reason why Herod slew him, Josephus saith, was for fear of the people, because they were ready to entertain any new motion from one whose word had so great a sway with them 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibidem. . And see how dear it cost him; the same Josephus says, the Jews looked upon the victory that Aretas gained over him, and his Army, as caused thereby 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib. jud. Ant. 18. cap. 7. . And how God met with him too in his Person, & with that Herodias that wooed him to so bloody an action, will appear if we consider what the Authors of the Centuries relate out of both Josephus and Eusebius. That whorish woman (how proper is the Scripture conjunction of those two qualities! 
* Ezek. 16. 30. ) was no less imperious; and out of her desire to command, envying Agrippa (her own Brother) the honour of being a King, while her incestuous husband sat a stair lower, tempts him to a journey to Rome, to beg a Crown, and to compass it more effectually, attends him thither. When he came thither, he found his plot spoiled by a prepared jealousy against him; and his ambitious preparations for Royalty, proved the indictment, and a sentence to perpetual exile, was the judgement passed against him by the Emperor. In which (because she had brought him to it) this Tempter was so kind as to accompany him. And so (say the Centuriasts) Herod by complying with the motions of an ambitious Whore, stripped of his goods, Country, glory at once, died miserably with her in Gallia (
c Hac ratione arrogantis meretriculae instigationibus obtemperans Herodes, cum ipsâ bonis, gloria ac patriâ exutus miserrimè in Gallia vitam finiit. Cent. Magd. Cent. 1. lib. 2. c. 3. ). Thus he that was afraid of John, and killed him out of a jealousy to secure his Command, thereby provoked God by a jealousy to out him of his Command.  
Let us in the next place, 
d 2. Examples of those within the Church.  take a view of the usage of Prophets within the Church. And in this you shall see how those Princes, or Kingdoms, have thrived, that have offended against this Interest. I shall (for methods sake) branch this view into particulars; in which you shall also see, when God thinks his Prophets injured; by his suiting such deal of men towards them, with suitable 
e Showing the issue of crossing this Interest in harming Prophets.  dispensations of justice, upon the heads of those that so deal with them: and so I shall save the answering of that question, what it is to harm Prophets.  
1. How they have 
f 1. Persons refusing only to hear them.  sped that have harmed Prophets only by refusing to hear them; let Zach. 7. 9, 10, 11, 12, etc. be first called in to give Evidence. The Lord had sent to them (as himself saith) in his Spirit, by his Prophets, but they refused to hearken, & pulled away the shoulder; (it seems 'twas doctrine they were loath to bear) and stopped their ears. Nay, they resolved against hearing to any purpose, if they did hear; for they had before (by a wicked resolution of rejecting what they thought would not tickle them) made their hearts like an Adamant, that is, Sermon-proofe, and conviction-proofe, lest they should hear the Law. The Prophets were legal Preachers, and they would hear none of them; at least armed themselves with pride and prejudice, enough to render their labours ineffectual upon them. But what great matter was this? Was it a business of so great concernment to them to hear, or not to hear, such men as pleased them no better? Yes, they had better they had heard them, for God paid them in their own coin. Well (saith he) they would not hear my Prophets, but I think I met with them; I remember there was a time when they called upon me to hear, & I was grown as deaf as they; They cried, and I would not hear, vers. 13. I scattered them with a Whirlwind among the Nations which they knew not, etc. vers. 14. I sent them where they had been as good to have been among deaf people as there, for they knew them not, and the land was desolate after them.  
One testimony more to this particular. That which is in this Chapter History, is (Jer. 25. 3, 4.) Prophecy. The Lord saith he to this people, hath sent unto you all his Prophets, rising early, and sending them, but ye harkened not, nor inclined your ear. And vers. 9 10, etc. you have part of that doom threatened, which you had in that of Zachariah, related.  
2. Prescribers to Prophets. See to this purpose, Isa. 30. 10. 
2 2. Prescribing to Prophets.  The Lord makes a sad complaint of that people; they were a rebellious people, vers. 9 But how doth it appear? They say to the Seers, see not; and to the Prophets, prophesy not unto us right things, speak to us smooth things, prophesy deceits? Get ye out of the way, turn ye out of the path, etc. 'Tis very unlikely they would dare say so in downright terms. No, it may be they said no more but, pray Isaiah, and the rest of the Prophets do not preach to us that which crosseth us in our way; cannot you be contented to preach practical truths to us, and not trouble yourselves with State-businesses? what doth it concern you, if we go down to Egypt for security and assistance? But you see how God interprets them, 'tis saith he, a bidding the Seers not to see, etc.  
But what great matter is this? What matter of moment or concernment in giving the Prophets a preparatory lesson of our own? We hope all this is no harm to the Prophets, nor danger to us. See whether God think so too, vers. 13, 14. Indeed? (saith God) are you swollen so great with pride, that you must give Instructions to my Ambassadors? yea, and you shall swell bigger yet, and that till you break into minutula frustula; such sherds as are useful for nothing, no not to take fire from the hearth, or water from the Pit.  
3. Deriders of Prophets, 2 Chron. 36. 16. This it seems that 
3 3. Deriding Prophets.  people were very well versed in. But what is all that! if a people make themselves merry, and please themselves a little with jesting at Prophets? Indeed Solomon tells us 'tis a sport to a fool to do mischief, and there is a mad man that throws about firebrands, 
Prov. 10. 23. 26. 29.  arrows, and death; and yet cries, Am I not in sport? But these mad men think not they jeer and sport themselves out of their houses, and estates by this mirth. Yet they do so. For though they be in jest, God is in earnest with them. They never left scoffing at Prophets till they had brought wrath (viz.) in the Captivity, upon themselves without remedy, saith the sequel of the verse. 'Tis a dear jesting that costs a Kingdom all its mirth for ever after.  
4. Permitters, or encouragers of false Prophets. The great Patron 
4 4. Permitting or encouraging false Prophets.  of false Prophets in scripture, was Ahab. A poor Prophet of the Lord could not look abroad, but he was charged, and persecuted as a troubler of Israel. The false Prophets swarmed, no less than 450, Ahabs, 400, Iezebels Chaplains. 1. K. 18. 19 And when the King consults concerning war with Ramoth-Gilead, one Micaiah could not be heard, because he did not please his Majesty: but the false prophets were his great Oracles. But how God fitted him, and his Army, 1 Kings. 22. will fully declare. But I will speak more to it anon.  
The Prophet jeremiah much insists upon this particular. Chap. 14. He tells us of some of them of whom God himself, v. 12. witnesseth they spoke lies in his name; but what becomes of them? by sword, and famine they shall be consumed. v. 13. But what doth this concern the Kingdom, or Nation? see. v. 16. And the people to whom they prophecy, shall be cast out in the streets of jerusalem, because of the famine, and the sword etc. for I will power their wickedness upon them.  
Chap. 23. (almost throughout) God complains of Prophets that sent themselves, and yet they would ape the true Prophets, and cry the Burden of the Lord etc. and this was grown Epidemical, v. 34. Priests, and people, and Prophets exercise their gifts promiscuously; see how God takes this at their hands, and the Toleration of it at the States: Not only they, but the City are threatened ruin for it. v. 39 All ranks of men were out of the order in which God had placed them; they had turned God's institutions up and down, and God would turn them up and down for it. God takes it as an high affront, when they did themselves, or suffered others, to wrong his Husbandmen so far, as to lay Common what he himself had enclosed.  
5. Threatners of Prophets 2. Chro. 25. 15. Amaziah a wicked 
5 5. Threatening Prophets.  King had gained a victory over the Edomites, to the loss of his Religion. He took the enemies captive, and yielded himself Captive to their Idols. God sends a Prophet to him, and pleads the case with him, shows him how unreasonable 'tis to expect safety from those Gods that were now his Prisoners. And how doth he entertain the Prophet? with a check, [Art thou of the King's Counsel] and a threat; [Forbear, why shouldst thou be smitten?] Here was no harm yet; but a threatening only; and is that so much?  
But how doth God take it? see in the Prophet's reply, and the sequel of the story. The Prophet seeing him so careless of his great Interest, asks no farther evidence, or Prognostic of his sudden ruin, and therefore is bold to tell him, I know that God hath purposed [Orig. counselled] to destroy thee, because thou hast not hearkened to my counsel. And a little after, the foolish man stirs the coals that set him and his Kingdom on fire, in provoking Joash King of Israel, v. 15, 16, 17, 22, 23. etc. He had better to have taken Counsel from God by his Prophet, then have provoked God to take Counsel against him.  
6. Silencers of Prophets, Amos 7. It was in the days of Jeroboam 
6 6. Silencing Prophets.  the son of Joash (a wicked King, as you may see 2 Kings 14. 24.) when this Prophet prophesied. The matter of his Prophecy was the captivity of Israel: Amaziah, Priest of Bethel takes him up for it, and accuseth him highly for sedition, unto the King, v. 10. 12. And (very likely by the command of the King) forbids him to preach any more in Bethel. This indeed is an usage something to the purpose. God saith, Speak; Amaziah saith, Speak not. And what saith God now to Amaziah? see his doom, v. 17. Thy wife shall be an harlot in the City, & thy sons, and thy daughters shall fall by the sword, etc. And what is the Kingdom concerned in it? their share is no less than to be captives forth of their land. Thou, saith Amos, bidst me go forth of the Court, and prophesy: if I go forth to prophesy, and must not prophesy here, God shall send more after me: Israel shall go forth too out of their Land. And not many years after in Pekah's time, (the throne having scarce been warmed by any King of four, except Menahem) this Prophecy was in part fulfilled, 2 Kings 15. 29. and perfectly in his successor, Hosheas time, chap. 16. 6. 18, etc. And as for Jeroboam, although the History do not tell us how he died, yet the Prophecy doth, in that Amos 7. and his seed were dispossessed of the Throne; only Zechariah, (because the fourth from Jehu; to whose seed God had promised a succession for four generations, as it appears Chapt. 10. 30. and 15. 12.) was permitted to hold the Sceptre six months, as appears, verse 8. chap. 15.  
Next, that you may see 'twas not only Amaziah's usage of Amos, that brought, (though it hastened) the people's Captivity: You shall see this judgement is threatened for the old score too.— Manet altâ ment repostum. God forgets not how they used his Prophets in all ages, even from the days of Egypt: and now they shall pay for it with a witness, Chapter 2. 12, 13, 14, 15, 16. I raised up of your sons for Prophets, and of your young men for Nazarites, verse 11. Ye commanded the Prophets, Prophesy not, verse 12. Behold I am pressed with you, etc. 13. How God feels Prophet's wrongs! Therefore the flight shall perish from the swift, and the strong shall not strengthen himself, nor the mighty deliver himself, verse 14. nor Bowman, nor rider, verse 15. nor the strong of heart, verse 16. This likewise was fulfilled in the captivity of the Tribes before mentioned.  
7. Imprisoners of Prophets. And now I must look back once 
7 7. Imprisoning Prophets.  more upon Ahab. It was not enough for that wicked and wretched King to encourage and maintain false Prophets to affront Micaiah; to refuse to hear him out of prejudice: but when good jehoshaphat had prevailed to have him advised with, and he had declared the mind of God to him, he suffers a false Prophet to smite him, and claps him up for his plain dealing, 1 Kings 22. 27. Now what became of this Ahab? God meets with him at last; Micaiah tells him, if he came home in peace, God had not spoken by him, verse 28. No! (thinks Ahab) I will try that once; I will see if I cannot prove this Prophet a liar. He shifts his habit, changeth  with Jehoshaphat, and thereby diverts the greatest force of the battle upon Jehoshaphat, mistaken for the King of Israel. But Ahab is not safe, though he be secure in his disguise, and Armour upon that. A certain man must draw a Bow at a venture, and shoot, and the Arrow must light on none of all the Army but Ahab, and on no other place about Ahab's body, but directly between the joints of his Armour, verse 34. and the wound must be mortal too: and thus for imprisoning his Prophet God brought him to execution; and his Army after a long conflict were feign to retreat, verse 36. Once more. The Holy Ghost tells us, 2 Chron. 36. 16. that the Jews did not only mock, but misuse the Prophets of God, till they brought upon them a remediless captivity. Now among all the Prophet's usages that hastened this calamity, it is more than probable, that the imprisoning Jeremiah by the Princes did post it forward; and God ('tis likely enough) gave up the City to deliver a Prophet: for when the store of bread was spent in the C●ty, and Jeremiah likely to starve, (as Jerem. 38. 9) the City holds not out long after, and Jeremiah is preserved by the entering Enemy, chap. 39 11.  
8. Lastly, Murderers of Prophets. This was a sin ordinary 
8 8. Murdering Prophets.  with the Jews; and for this Christ bemoanes them, Matth. 23. 37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee, how often would I have gathered together thy children as an hen, etc. (that is, I by my Prophets, and by myself would, if thou hadst known thy Interest, and taken that Protection by receiving, and obeying us) but thou (foolish people) art an enemy, and ever hast been, to thy Interest in this great particular; 'tis that, at which thy hand is unhappily in, to kill Prophets. And this he makes good in another place, where prophesying of his own death, he tells his Disciples, that Jerusalem is so fleshed with kill Prophets, that a Prophet cannot perish out of Jerusalem, Luke 13. 33. But the cry of blood is loud; and the cry of Prophet's blood, of all other, most clamorous. Christ therefore presageth so certain a ruin to Jerusalem for killing God's Messengers, that he pronounceth it as past. Verily your house [is] left unto you desolate. This sin you are so given to, (when by killing me, and persecuting my Apostles, you shall have filled up the measure of the sins of your Prophet-murthering Ancestors, and your own) shall bring the Romans to your houses, and they shall leave Jerusalem a company of desolate Walls in it, shall make a wilderness (so the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word signifies) of your houses, (i. e.) either of your particular habitations, or your glorious Temple; of which (as he elsewhere saith) There shall not one stone be left upon another.  
How these Jews hastened this destruction to themselves by putting to death Christ himself, & persecuting his Apostles, the Sermon I have already quoted makes good abundantly. I shall take no more notice of it here, then to observe, that (as God prophesying concerning their opposing Christ, Ps. 2. takes notice mainly of their spite against him as Gods Anointed, so) he was mainly opposed under his Offices of Unction; as a King, by Herod, as a Prophet, by high-Priests, Scribes, and Pharisees: who mainly consult to ruin him, because they saw him so followed, as John 12. 19 (which seems to me to be the ground of that consultation related again which they took, chap. 11. 47.) upon which verse 53. they are said to plot his death.  
And as for the Apostles, the main ground of their spleen to them, (which was murder too in their intentions, and God's account) was, their teaching in his Name, as they confess Acts 4. so that Christ and his Apostles had their share in the Jews malice, and persecution, as Prophets, as well as Saints; and how this blood of former Prophets, and these did stick upon the skirts of that Nation, and how God took it, and what became of that bloody people, the Apostle Paul prophesieth, and eclesiastical stories relate. The former tells us not only the thing, but brings this as the cause to put all out of doubt, 1 Thess. 2. 15, 16. where speaking of the Jews, he tells us, that they, in killing the Lord Jesus, murdering their own Prophets, persecuting him, and his fellow-Apostles, and forbidding them to preach to the Gentiles, filled up their sins. (It refers to the  speech of Christ, where he bids them fill up the measure of their Fathers, viz. those that killed Prophets, by crucifying him, and thus persecuting his Apostles.) And wrath was come upon them to the utmost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [to the end] i. e. a final wrath, a wrath that should sweep the Nation quite away, and make a clean riddance of them. And as Christ prophesying of that destruction of the Jews by the Romans speaks of it as past, for greater certainty: so 'tis remarkable the Apostle doth. And whether these Prophecies were true or no, History tells us abundantly, to which (for brevity's sake) I refer you.  
Now to draw all this proof to an head, in one grand Syllogism, thus.  
That which being well looked unto, will advance the prosperity, be the Chariots and Horsemen, keep out the Destroyer's of Princes and People; and which crossed or neglected unseats great ones, makes God consult to destroy them, brings a sword upon them, putteth God upon the expense of extraordinary Providences, to ruin them, will hinder the prosperity of a people, makes them despisers of God and Christ, stops Gods ears to them when they pray, scatters them with a Whirlwind, breaks them into smallest, and most useless shards, brings remediless wrath upon them, sends them out of their land, takes off the flight from the swift, strength from the strong, deliverance from the mighty, makes their houses desolate, fills up their sins, and brings wrath upon them to the utmost; that is the great Interest of Princes and Kingdoms, than which they have no greater.  
But the usage of the Prophets of God well or ill is influential upon Kings and Kingdoms in all these particulars. Ergo, 'tis as great an Interest as any unto them.  
R. 1. Out of many Reas. which might be brought, I shall bring 
2 Proof by Reasons. 1. From God's Interest in the Prophets.  only three. 1. The first relates unto God himself, and so is drawn from God's Interest in the Prophets. And herein indeed, is the main Emphasis of the charge in the Text, Do [my] Prophet's no harm. I have already shown you wherein God's Interest in Prophets appears to be greater than in single Saints, I shall here only make use of that truth again as Argumentative to prove the Interest of which the Doctrine speaks. Let us suppose a mighty Monarch, that hath millions of armed men to command at an hour's warning, to revenge any injury, or affront done to him; sending Ambassadors to some petty Principality, his next neighbours, (not only professed enemies to him, but Rebels against him) and entreating them to lay down Arms, to be ruled by his Laws, and enjoy the privileges of his Subjects; especially when it lies in his power to take away, and cut off, not only their Provisions for War; but their lives also every moment. What now would you conclude to be that poor handfuls main Interest? Would it not be, to entertain those Ambassadors courteously, receive their Message readily? and would they not offend against their main Interest, if they should deny those Ambassador's Audience; if they should prescribe to them what to say; if they should deride them, and suffer every factious, anarchical tumultuous spirit to write, and print, and preach Libels, and invectives against them, if they should allow some of their own, (that do not understand so much as the language in which that King's Articles for Accommodation and Instructions for his Ambassadors are written) to stand up and tell those Ambassadors, they know their Master's mind better than they, that they teach the people lies, etc. If they hereupon should threaten, silence, imprison, put to death these Ambassadors, would they not provoke this Monarch to pluck them up, root and branch, to leave their houses desolate, and fill them with wrath and vengeance to the uttermost? I need not apply so plain a Parable. Look into Matth. 21. 33, etc. and 22, 23, etc. and (change only the message of Invitation to the wedding in this, and that for fruit from the Vineyard in that place into this concerning which I speak a Treaty of Peace) what Christ intends in them to the Jews, may be properly applied to all Nations of Gentiles, to the end of the world, and may warn them to beware how they slight Gods Ambassadors; and look upon Oxen, and Farms, and Merchandise, private Interests, when God calls upon them for acknowledgements to his Son; how they think the crushing and taking Gods Messengers out of the way, will make them the Domini factotum, the absolute Masters of God's Inheritance.  
R. 2. In regard of the Interest those Prophets have in God himself. 
2 2. From the Prophet's Interest in God.  They have his engagement upon his honour, that he will take their wrongs as his own, that he will interpret despising them to be despising him; that he will confirm the word of his servants, and perform the counsel of his Messengers, Isa. 44. 26. that he hath solemnly bound himself to bind that in heaven by his 
Matth. 18. 18.  Ratification, which they (take it either for a binding of Doctrine, or of Censure, seeing these sceptical days will needs question the union of both keys in the same hand) shall bind on earth by their Declaration according to their Commission from him.  
Thence also, what God threatens a people to do by his Prophets, they are said to do, as Jer. 1. 10. where God sets his Prophet over kingdoms to root out, and pull down, and destroy, and throw down, and build, and plant, i. e. to pronounce that doom against a people, which he intended to bring upon them.  
And the Apostle Paul tells us of a power, which he had not only to throw down imaginations, and every high thing that exalteth itself against the Knowledge of God, (viz.) that of his preaching: But a power, which he had also in readiness to revenge all 
2 Cor. 10. 6.  disobedience. Which power, if it be not a power of Church-censure, derived from Matthew 8. 18. (as some of the best Interpreters expound it) must needs be a power of engaging GOD'S wrath against, and to the ruin of such disobedient ones. And truly, by the way, the cries of persecuted Prophets are loud ones; for my part, I should be loath any Nation or State, to which I wish well, should force God's Prophets to go to him, and complain of their usage, and put him to it upon his engagement to right them; and (as the Scripture saith Elijah did) make Intercession against them. 
Rom. 11. 2.   
R. 3. The third Reason is drawn from the People themselves, 
3 3. From the Interests which people and Prophets have respectively each in the other.  and the relation Prophets bear to them. The People are the sheep, the Prophets are their shepherds, their Pastors: Sure the Flock is as highly concerned in having, and keeping a faithful Shepherd as in any thing that can be imagined.  
They are their Watchmen. A people have no greater interest in the time of war, or danger, then to look to their Guards, and encourage their Watchmen.  
They are their lights, burning and shining lights. In a dark night, in a dangerous way, what concerns a Traveller more than to look to his light, to keep it in, and preserve it clear? They a●e their Salt, and there are putrifying days, corrupting times: Seducers, Children that are corrupters, like Flesh-flies, swarm every where in the hot season of Contention, and endeavour to taint the sweetest natures, most tender hearts, and most precious Spirits. Sure, 'tis the Magistrates (the good Housekeepers) special Interest to get as much of this Salt as may be, to preserve them from tainting; and to keep this Salt charily when they have it. There are divers other names of Relation in Scriptures that import as much, as Fathers, Stewards, Guides, etc. But I think the Point abundantly proved; To improve it to you in Application is my next work.  
And in this I shall address myself to all those that would pursue England's great Interest sincerely, beseeching them that 
Applied by  they will look to this, one of the greatest branches, and of the 
Exhortation to all to look to this Interest. Among so many Interests pursued.  top-boughes of it, the usage of God's Prophets among them.  
Beloved, there are many Interests this day started and pursued with a great deal of earnestness, & it were well for the Peace and Union of these Kingdoms, if some of them had been as the untimely birth of a woman that never sees the Sun; at least that they had never been taken up to those uses to which the Sons of division now employ them.  
By the way, whosoever he was since our mutual Covenant, 
Some destructive, because dividing.  first named an English Interest, in opposition to that of our neighbour Nation, it had been happy for both Nations in my judgement, if the knees had not prevented him, and the breasts had never given him suck; and truly (for my part,) I have so much Covenant-zeale yet glowing in my breast, that did I know him, I should think myself bound to discover, & bring him to condign punishment, as an Incendiary, Malignant, and evil Instrument, endeavouring to divide one Kingdom from another, contrary to the solemn League and Covenant. But among all these Interests, let me exhort you to look to this piece of the highest Interest of all Kingdoms, and all these Kingdoms, which I have all this while insisted upon.  
Beloved it is a subject that a man would have thought for 
Need to press this Interest.  some years since he should never have lived to see need to press. But we are unexpectedly cast into such times, in which we had need contend earnestly for every title of the ancient Gospel, and when Truth itself, and Christ suffers the Dispenser's of Christ's truth cannot expect to be exempted. How shall those men spare the Messengers of Jesus Christ, that exalt themselves against Christ himself? The Disciple is not above his Master, nor the servant above his Lord, saith that Lord and Master, whose servants it is our honour to be. Now seeing there is a necessity laid upon the Prophets of Christ to plead their own cause: Brethren, bear with me if I lay out a few sands upon that service, and sacrifice a few words to the expected censure, prejudice, and misinterpretation of this Antiministerial generation. Me thinks 'tis a sad thing Brethren, that those Messengers of good tidings, and 
This Interest was not so slighted as formerly.  Ambassadors of peace, who not many years ago you reverenced as Angels of God, nay even received as Jesus Christ himself, of whom every one was not less than a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Diana newly dropped from heaven in your eyes, are now become the off-scowring of all things, Antichristian Priests, and I know not what else the tongues of Sectaries will create them: That among all those that complain of persecution, the Ministers of the Gospel only, though they most are, yet are scarce thought capable of being persecuted: That among so many Pleas for Toleration of every 
▪ 'tis now.  thing, the Ministerial calling is only esteemed intolerable: That every scurrilous Pamphleter dares make bold with our calling, and Persons in Print, and proclaim to the world (to the disgrace of our Church & Nation) this news, that in England, in London, the rarest Ministry in the Christian world, is persecuted without control by the pens of such mercenary Scribblers, 
Aug. cant. Cres. Gram. lib. 3. Quid respondere possent non invenientes, solito crebrius, & audacius▪ Circumcellionum violentiis turbisque furentibus nos a praedicanda Catholicâ veritate suaque fallaciâ convincendá deterrere coeperunt.  that in divers places in the Kingdom, a godly Minister (except he can be so much sheep himself, as to let his flock be worried before his eyes, and say, or do nothing) can scarce preach without tumults, or come abroad without threaten; that we have reason enough to fear such usage from some of those sticklers for confusion in our times, as the Father complains of in his, viz. That when they know not how to answer us, they will terrify or knock us out of our Arguments, when, (which God forbidden) their party is so far Master of the power of the Kingdom as to dare attempt it 
a feared it may be more. . And for my part, if they come once to that pass, I shall be sorry to take the liberty of Conscience they will then give me, who now plead most for it themselves.  
And I pray what is the cause of all this 
b The pretences for it. ? Truly they will tell us, they fear we will grow too high. And why is this feared? because we would feign have Church-power dispensed, as it was in its first institution, before there were Christian Magistrates. Because we would feign keep 
c Examined, and some real grounds discored.  our Fatherly bowels, and not be forced to use our people, as the wicked Monk did King John, to give them poison in a Sacrament, because we desire to have the power of Stewards (as we are) in the house of God, to see that none but our Master's Family diet at our Master's Table. And I fear in this particular, he that fears a godly Minister would be so high as to shut him out if he had such a power allowed him, hath cause to suspect himself an Alien or a Dog, not fit for that Table; and I am confident if some of the main Whisperers of this jealousy had windows in their breasts, it would be found, their main fear is, either that they shall be rejected as too bad, or else be enforced to become too good. It may be too our maintenance troubles others, who would be contented to share stakes with us, to bring us lower. But me thinks they might remember how they sped that said in another case; Let us kill the heir that the Inheritance may be ours. It may be others think the people will never be brought to worship the Calves in Dan and Bethel, to relish illiterate, and mechanic Preachers; and the lowest of the people will never pass for Priests, till the Priests (as they call them) be made the lowest of the people. And it may be another sort would feign bring the Ordinances of the Gospel to the judgement of their Law-benches, where they would make a shift to set us by the ears, and make us fee for our Sacraments, as they do for our estates.  
I beseech you consider, (especially you in whose hands it is, 
This Interest pressed mainly upon Parliament members.  to encourage us, or to persecute us by a law) God calls to you this day, and this charge is yours, Do my Prophets no harm. I dare not think you will vote us or enact us into a suffering condion for preaching to you, or praying for you. But however, I beseech you beware how you come under being interpreted to do so, by not forbidding them that would crushus, and to their power do 
a Qui non v●tat pe●care, cumpossit jubet. . I do not readily remember any but wicked Princes 
b Ahab, Jeroboam, Zedekiah. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (that Scripture records) that suffered good Prophets to be abused before their faces. Let me tell you freely, the people are gone as far in harming Prophets, as they dare go without you. Some will not hear them, except they may prescribe to them. The sheep (as the Father observes it, was an absurdity of his time) feed their Shepherds. Every one that hath the gift of Arrogance and Ignorance enough (contrary to an Ordinance of your own) takes a liberty of lawless prophesying, and by that practice (to all whose eyes a love of Anarchy hath not blinded) prophesies the ruin of this flourishing Church & State, except your care timely prevent it. And what scorn is everywhere cast by Sectaries of all sorts not only upon all the Ministry of this Kingdom in general, but upon an Assembly, in which there is as much learning, holiness, & gravity, as ever Europe (I think) could show in a like number of men; and which sit by your Authority, and therefore in equity ought to have your protection; you need go no farther for enquiry, than the late wholesome discovery of the poison of Asps under the lips of many of them, in the historical part of Gangrena. 
Vid: Gangrene. 2d part 1 ecit: page, 155. 156.  What threatening speeches have proceeded from some of them, (the true Image of their bloody thoughts) are they not written in the Records of him to whom vengeance belongeth? The allseeing God knows, what arrows and swords they continually speak, against the Prophets of the most High: and we make no question will one day retort them into their own breasts.  
Thus far they go, and farther they would proceed, no question, (or else they strangely degenerate from their Grandsires of Munster) if you would but sleep a little, and let them play the Kings a while without control. But God forbidden that they should ever proceed so far as to persuade you to enable, or suffer them to act what they have in their thoughts, against those without whom, neither they, nor yourselves, had ever had the common enemy at such a lift, as (God be blessed) you now have. I beseech you pardon me this Character, and (seeing 'tis a plausible Argument, which you have more than once been urged withal for favour to the rabble of all sorts of Sectaries, to mind you of the good such and such have done for you and the Kingdom,) give me leave a little to reflect upon the advantages, which by the means of the Ministry the Lord hath brought to the great work.  
I shall say no more, but this. That the people offered themselves so willingly to your assistance, that they contributed their estates so liberally, that they have adventured their lives so valiantly, that they have borne the length, and chances of War so patiently, adhered to you so constantly, that the City hath assisted so cordially, that our Brethren came to our assistance so readily, nay (let me add) that your own hearts have been kept up so resolutely; the main means under God, (I dare say) hath been the concurrence of the faithful Prophets of God with you, in this work. Far from my breast be the thought that they shall ever have cause to say with their Saviour: For which of these good works do you stone us? Nay, I hope that you will one day stop those black mouths that rail at them, and punish those that despitefully use them.  
I beseech you that you will make some exemplary for railing at our Calling; and therein vindicate an Ordinance of your own; 
a The Ordinance for ordination after quoted.  see your own Ordinance put in execution, for the securing of our Pulpits from the surprisal of every insolent mechanic; help us against the evil spirits of these days, that steal from us (as Austin complains) our newborn children, ere they can go alone, and for the service of their own belltes, make merchandise of their souls. 
b Christianos quos maxime Christi nomine seducunt, jam per ipsius Christi Evange lium natos inveniunt & faciunt illos divitias suas. Aug. 13. cont. Mani.  Help us against those seeds-men of the evil one that creep into houses, and sow tares, where 'tis not in our power (though never so watchful) to prevent them. Suppress those set private meetings, in which these Jeroboams Priests vent their Mystery of Inquity: and which they in divers places of this Kingdom altogether against the mind, and without the knowledge, and privity of the Pastors, and at the time of public Ordinances, frequent, and maintain. Consider I pray you what the Father saith in a like case; desiring the Magistrate to suppress Apollinarius his meetings. He positively affirms that if they permitted such Schools of Errors, against their judgement, (for what ever ends of policy) it were in effect to proclaim their tenets orthodox, yea more orthodox than their own 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat. 46. ; and either they must know their errors, and permit them, or think them truths, and not embrace them; either of which I know not how a good Conscience can brook. It is a matter of great moment (saith Nazianzen) to restrain men from murder, and punish for adultery, but 'tis more to make laws for the spreading and preserving Religion, to bless a people with sound doctrine. Truly (as he goes on) the words of a Minister are not able to do so much, in contesting for fundamental truths [even for the holy Trinity itself, as he instances in that place] as the commands of the Magistrate; if he by authority stop the mouths of those that are sick of such heretical infection, if he helps those that are persecuted by them, if he restrain the murderers of souls, and keep poor souls from being murdered 
b Naz. Orat. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c & infra. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz Orat. 31. , his interposing may likely be a means effectual, and powerful to that purpose. But especially look to it that there may be no cause given from any carriage of any of you, to make faithful Ministers think, plain truth will not be as welcome to Westminster now as heretofore, considering that you have so much cause to thank God, that in this great work you have had so many plain dealing Preachers about you, who have been instrumental to keep up your spirits in the lowest times, & have continually advised you to those ways which God hath blessed with so much success, especially in the point of the Covenant, in the quarrel whereof you have ever since the day you took it (for the most part, constantly) prospered; and considering too, that some that have Printed seditious, and traitorous Libels against you, are yet (as to any public notice) unpunished, one of them though questioned and in trouble, got too easily off.  
Consider I beseech you, God hath now wonderfully prospered you, and your Cause: Sure, there is no man will be so wicked as to persecute his Ministers in token of thankfulness to him. If there be, let him consider what God saith to his own people, when they bragged, God had delivered them to do all manner of abominations, Jer. 7. 10. 12. 14, 15, 16. Neither will any (I hope) be so unmindful of his Covenant (however some aequivocate in it grossly) as to tolerate those who must needs (according to their Heretical and Schismatical Principles) out of mistaken conscience persecute Ministers (as Christ saith some should his Disciples) and think they therein do God service. What success God hath given an handful of them (among many thousands of otherwise minded) in the Army, I hope shall be no stronger plea for an Antiministerial, and haereticall, than it is for the scandalous and profane party; with which these, and all Armies (especially among the ordinary soldiers) must needs abound, & who have had as large hand too in their successes.  
I am sure, by the Covenant you may as lawfully suffer both, as either. I know there are those here in this City, that would 
Vide Master Burroughs Irenicum. p. 130.  feign take an Argument from the successes that God hath given to his own cause, in the hands of differently affected persons, to set God in the head of an heterogeneous body, made up of as differing members, as Nebuchadnezars Image was of differing metals, I mean a party made up of all kinds of Sectaries. I hope they will consider how the Cavaliers sped, when upon their successes, they blasphemously vaunted, that God was turned Cavalier; and thereby be persuaded to beware, how they (as blasphemously) think, he is now turned Sectary.  
Honourable Patriots give me pardon for this digression in point of Method, I ask none in point of matter. Nor indeed is it so altogether improper here. I am fully convinced, it concerns you as nearly as the Text concerns you; seeing you cannot harm Prophets more, then by making the persecution of them legal; which you must needs do, if you make a Law to tolerate those ways, whose principles necessarily involve it.  
I speak not for idle, ignominious, or scandalous Ministers that are called Ministers in opprobrium Ministerii, such as drive the bloody trade of damning souls. Away to the dunghill with such unsavoury salt. They may be employed any where cheaper to the 
Eo deteriores sunt, quia meliores non sunt, qui meliores esse debuerunt. Salu.  State that employs them, then in the Pulpit. Let their lot be so much the heavier, by how much they should have been better than they are, seeing they are so much the worse, (as Salvian saith in another case) because they are no better, who should have been better. (I could wish they had not too many Patrons among those, who think the continuing them, will so corrupt our government, as to make a greater resort to their separated Congregations.) I think I speak the thoughts of all the godly Ministers in the land, they will be so far from charging you with harming Prophets for punishing, and putting out these, that they will think no action of yours will do them more right, then freeing them from such botches of that honourable calling.  
Those I plead for, are the faithful, Orthodox, able, and conscientious Pastors. Use them well, as you love yourselves, and the Kingdom, which I am confident (if they perish from the Land) will not long survive them.  
And now a word to you of the City, and all that fear God, and hear me this day. The Lord be blessed, you have (for the most considerable part of you) been the shields and bucklers of the Prophets. And be you so still. My Text hath a charge for you too. I hope you see how the Prophet's Interest and yours are entwisted each within the other. You cannot but know how soon Munster's calamity followed the persecution of of its Ministers. You know how a community of prophesying there ushered in a community of estates, and plurality of Wives: and when their new-come Prophets had altogether expelled, or infected their standing Preachers; 'twas not long ere they fell to cut the throats, and rifle the houses of the wicked; that is, all those that had not lost their Religion and their Wits like themselves. Sleyden tells us that Thomas Muncer the firebrand of Germany in its first Reformation, began those Combustions by preaching against Luther, and cutting out a middle way between him and the Pope, to make Luther as odious on one side, as the Pope on the other side 
a Sleid. lib. 5. Com. Huc●scil. Alstetum ubi eomnigra vit ille, coepit docere primum non solum adversas p●n●ificem Romanum, sed ipsum quoque Lutherum; utri●sque doctrinam esse vi●iosam & impuram, etc. . And a little after in Munster 'twas voted an Ace beyond him, that of the two false Prophets the Pope and Luther, Luther was the worst 
b Id lib. 10. Comm. Lutherum etiam & Pontificem Romanum aiunt esse falsos Prophetas. Lutherum tamen altero deteriorem. . And what were the sister opinions unto this; and into what confusion they quickly reduced the whole City and Country by decrying the Magistrates as much, the same Historian abundantly relates. Sure, that Generation hath hitherto had like good will to both Civil and Ecclesiastical power. I cannot but take notice that Mr. * Tombs in his late examination of Master marshal's Sermon, (though he deny the necessary dependence of the rest of those Muncerian and Munsterian miscarriages, upon the opinion of Antipaedobaptisme, in which point Master Martial hath answered sufficiently, yet) taking occasion to lay down some reasons upon which it may seem no wonder, it was so accompanied in those days: among the rest, he allegeth their want of a regular Ministry: and hence I believe I may be bold to argue thus far; that whatever Sects are enemies to a regular Ministry (as most of the Sectaries in England 
c But it is no marvel that when men grow into Sects such things happen, ospecially when the Reformation of an abuse is denied in an orderly Synodical way. [In which yet (referring to Munster) Master Tombs to excuse the Anabaptists, without Authority, crosseth the History that Sleyden tells us, l. 10. that before the Magistrates of Munster expelled them, by a Decree they allowed them a dispute before them with the Ministers, which as the place would permit was an orderly Synodical way; and afterwards offered them another, before learned, and able Moderators, which Rotman refused] and the persons that seek it declaimed against, accused, and accursed, and persecuted as Schismatics, and Heretics, and unlearned and factious men, [mark these words; this is the plain state of most of our Sectaries in England] join with a discontented party for finister ends, so that the men that hold an opinion have no regular Ministry nor orderly meetings to debate, or conclude of things among themselves; and to agree upon a confession of their Doctrine to be by all avouched. Tombs Examine. page 24. Sect. 5.  are, and most Anabaptists of any) 'tis not wonder if they bring themselves, and the places where they are, into such turbulent, and Antimagistratical practices. And truly, 'tis no wonder to me, when I consider that the Principles of their enmity to Ministry will easily be improved to an overthrow of Magistracy.  
Hear it I beseech you, all you that love order; and believe it Citizens, (whose Government hitherto hath been your Glory) according to these men's principles, (as fare as they are pleased to discover them) you have no greater security for your sword, or seat of Justice, for your Chains and Scarlet, than we have for our Coats or our Pulpits. And sure in their usual way of arguing, from a pretended flaw in our Calling, to a scorn of our Doctrine, a surprisal of our Office, and a persecution of our Persons; though they do not mention you in their premises, yet they may in the Conclusion; ('Tis ordinary with their Sophistry, to bring more in the conclusion than is in the premises) and it will go hard with them, if when they have begun with the Minister, they do not end with the Magistrate, & when they have made the Minister good man Priest, they will bid fair to make my Lord, Mr. Major 
a And how probable this is see the disputation recorded in Gangraena. 2. Part. p. 17. where the anabaptistical Disputants unlorded the Lord Ma●or, & called him in scorn, Master Major. . For let any man tell me in sober sadness, whether by the Warrant, which they pretend from 1 Pet. 4. 10. they may not as well make themselves Magistrates, as they conclude themselves Preachers. I know not if a man's sole gifts authorise him to teach (though not by virtue of any office, yet out of charity; as they distinguish most absurdly, as if Charity would bear a man out in doing acts of office, without a Commission) why they may not be as charitable to the Lord Major and Court of Aldermen, as to us; especially seeing the manifestation of the Spirit is given to every man to profit withal: & sure there is a gift of Governing, as well as a gift of Prophesying.  
And let any man again resolve me whether if [Be not Lords over God's Heritage] exclude us from all power in the Church; [Call no man Master upon earth; and, Dare any of you go to Law before an Infidel, and not before the Saints] do not shut you out from any in the State as well; especially when they shall vote you Infidels (as the Anabaptists have most of you already in effect) and your Government to be after the manner of the nations; as they have us Anticristian, and our government tyrannical. Add to this, that your government in your Families hangs in the same string; and why your servants may not take upon them to be your Masters when they please, that is, when they are persuaded they have a gift of governing better than you, I know not, if the former Argument be sound: at least, why not refuse to call you Masters, if the latter be valid.  
Consider I beseech you Citizens; you have borrowed from the whole Kingdom the choicest Jewels they have. I believe you see, they will be called away from you fast enough, now the Country is open again: if upon their departure, you have a famine of the word, it will perhaps be a vexation of spirit to you to remember, if (which God forbidden) you should entreat these joseph's ill while you have them, whom God hath sent before to store you, perhaps against such a time.  
Sure it concerns you nearly to take that care for them which the Apostle Paul chargeth his Corinthians to take for Timothy, 1 Corinth. 16. 10. that they may be among you without fear; that no man despise them. Let them have no cause to complain of London, as Salvian doth of Carthage: The Athenians and Lycaonians themselves would hear Paul; But in Carthage (saith he) such servants of God cannot be seen in the streets without reproaches. Let not such usages be esteemed no persecution, because 'tis not Manslaughter; and faithful Ministry the less Martyrs, because they are not murdered. Truly, that things are not come to that height, 'tis not because the Persecutors are not bloody enough, but because they are not Potent enough; and this kindness is not the men's, but the Laws 
a Intra Carthaginem apparere in plateis & compitis Dei fervos sine contumelia non licuit. Persecutionem hanc suisse non putant, qui a non & occisi sunt— sed in Vrbe illa, non tam hominum fuerunt hac beneficia, sed legum. Salu. Another address to all together, concerning this Interest. . My Lords, Commons, Citizens, Brethren, all that hear me this day; do you think you have any greater Interest than your Religion? I am sure you should not; I hope you do not. You are bid to contend earnestly for the faith once delivered to the Saints 
b Judas 5. . As you love Religion look to the usage of God's Prophets. Were it not for them I know not, (things having been carried as they have (that I say no more) by some of the Civil and Martial power) how many Articles of our Faith had remained unquestioned by this time. Neither do I know yet, whether in their private Congregations by some or other, they be not all undetermined. I have cause to believe most are. But sure, that they yet dare not outface the light, 'tis no small fruit of the labours of the orthodox Prophets. Sure had our Pulpits (through our default) been as open to them, as (by the fault of others) the Presses have, you had scarce (as far as some could prevail to rob you of them) had, left you, a God, a Christ, an holy Ghost, a Word of God, a Sacrament, nay (you had been so far from being allowed to be Christians, that) you had been denied to be Men, and been unreasonably scoffed at for not renouncing your souls.  
Nay these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these depths of Satan are not yet sounded to the bottom. They do not yet tell you when they will leave robbing you. The innumerable incomprehensible Reserve of New-light is the Gyges' ring, by means whereof they walk in a cloud at noonday, and keep their principles invisible 
a Quotidie Haeretici immutant dogmata sua. Denique si vir Ecclesiasticus de Scripturis eruditus contenderit contra ees, & Scriptures sanctis coarguerit eos, statim requirunt quomodo aliud novum dogma reperiant. Non quaerunt quomodo salventur▪ sed quomodo superent. Hier. in Ps. 5. . To day they sit with us and judge with us, if the great drivers of the design, and leaders of the rabble so guide them: to morrow they sit, and vote against us, if the wind turn; and (which is worse) are not ashamed to say and unsay before the same Auditors 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Orat. 32. . etc. Quo teneam vultus mutantem Protea nodo? Thus they shift tenets continually lest you should take hold of them; and when you think you have them at an advantage, they step aside behind some aequivocation or other, and leave a cloud in your Arms in stead of that you grasped at. Nor is this liberty taken only in things of small concernment, and of an indifferent nature. Here is the danger, and the wonder of it. There are as many Faiths abroad as fancies, so many Faiths as destroy all faith; yea, concerning God himself, every year, may every month begets a new Creed, the new undermines the old 
c Periculosum vobis atque etiam mirabile est tot nunc fides existere, quot voluntates, etc. Sic plurimae coeperunt esse fides, ut nulla sit; imo vero annuae, menstruaeque de Deo fides de●ernuntur; novis subvertuntur vetera, etc. Hilar. lib ad Constantium & Const. Impp. de Arian. . How (beloved) can you think it safe for Religion now, to part with your orthodox Prophets, that hold fast the form of sound Doctrine, and have learning enough to confute these gainsayers; for a rabble of bottomless opinions, and opinionists: the workings of whose fancies are as restless, and more unbounded and irregular, than the vast Ocean, which hath its confines of motion appointed, and an Huc usque to put a stop to its proud waves?  
By this I hope you see how greatly yourselves, nay Religion itself, are Interested in the usage of your Pastors and Gods Prophets.  
And now I had done, had I not cause to think some cavilving 
An Appendix for the vindication of our Ministry against the common cavil that 'tis Antichristian, because we had our Ordination from Prelates.  spirits, would think to receive the charge in the Text, & yet save themselves harmless by questioning the application, as not belonging to the Ministers of this Church; whom they will not own as men commissioned by God, but Emissaries of Antichrist, and therefore unlawfully called.  
I could in the first place (but that the objecters and they in other things agree so well, that in this, there is little hope they will fall out) set them and the Papists by the ears about it. How saith the Jesuit; are our Ministers true Ministers or no? No (saith he) for they have not a calling from the universal Bishop. And how say you now Master Anabaptist, are our Ministers true Ministers or no? No (saith he) for they are sent by the Pope of Rome, and so Anti-christian. Friends agree among yourselves, what to object, and we will answer you both together; or fall out among yourselves, and you will answer one another. But sure as long as you stand thus opposite in your assertions, one must lie, and (because the world knows not which) they will cast the lie at a venture, and truly speak it handsomer, and call it aequivocation or mental reservation,, and you are both too well versed in it to disowne it.  
But I shall speak a few words to the cavil itself, and but a few; For I remember this is a Sermon, not a Treatise. To clear 
The objection answered to the Parliament from their own Ordinance for ordination of Ministers, bearing date, Oct. 2. 1644.  this particular, the ground of my exhortation to you, (my Lords and Gentlemen) I shall not need. I will not think you have set forth any thing as the result of both Houses debates, which you were not fully settled in. Nor will I think you are so given to change, as to disavow that now, which you have in a public edict acknowledged. I read your sense of this Question in your Ordinance for Ordination, where in the Preamble you assert, That no man ought to take upon him the office of a Minister until he be lawfully called, and ordained thereunto; that this Ordination, (that is, an outward solemn setting apart of persons for the office of the Ministry in the Church by preaching Presbyters) is an Ordinance of Jesus Christ. That those who have been formerly ordained by Bishops, (seeing that action was performed by them as Presbyters, with the Assistance of other Presbyters) have an Ordination for substance valid, and not to be disclaimed by any that have received it.  
So that 'tis the sense of both Houses, that our Ordination (as by Bishops, the medium by which the Anabaptists prove us Antichristian) is notwithstanding according to an Ordinance of Jesus Christ for substance, and constitutes us Ministers of the Church of Christ, and capable of giving a like mission to others. What therefore concerns you in the application of the charge in my Text, your own Ordinance fastens on you, and I hope it shall never witness against you. I persuade myself, seeing you acknowledge us Ministers of Jesus Christ, and so Gospel Prophets, to you I have not misapplyed.  
To you Citizens and fellow Brethren, I shall speak as concisely 
To the rest.  too as is possible. If you are converted to Christ, and not to opinion, you must needs come within the reach of the Apostles Argument. If these Ministers be not Apostles to others, yet they 
Discovering the undutifuness' of the objectors (most of them) in so objecting. Questioning the consequence of the argument.  are to you. For most of you are begotten by their Gospel, and I hope no dutiful son will charge his Father with illegitimation.  
To others who thus argue, our Ministry is derived from Antichrist, that is, in their meaning, from Bishops installed by him, and 'tis therefore Antichristian; although the consequence of that Argument be justly obnoxious, (for 'tis not being derived from persons having an Antichristian power, that makes a thing Antichristian, unless it can be proved that the thing so derived is derived by that Antichristian power; the same persons may act by a double power, a legal, and an usurped power; now 'tis not argument enough to prove this or that act they do is an illegal act, because done by one that usurps an illegal power, because such a person that hath a legal power too, may as well act by it; and this is in effect the Argument of the Parliament in the Ordinance before quoted) yet I pass this. And answer:  
The Antecedent cannot be proved, and 'tis only an affirmation, 
Questioning the Antecedent upon good grounds.  that our Ministry though consecrated by Bishops, was derived from Antichrist. And it may be probable enough, and as probable (I am sure) as any thing they can bring to the contrary; (which is enough to invalidate this Argument) that (though for some ages past, it were granted, that Bishops invested by Popes, have been the Ordainers, and the Ministry hath had its succession from them) that there was Christianity in England long before Popery; and the Ministry than may be said to be derived from beyond Popery; and 'twill be questionable whether even those Popish Bishops did all or any of them originally receive their Presbytership from Rome, or from that succession; though they received their Episcopacy from Rome.  
Besides, secondly, this Argument will cast as strong jealousies upon the calling of all the present Ministry of all the 
Showing what mischiefs this Argument involves.  Reformed Churches, seeing Popish Ordainers have at one time or another interrupted the Order of Apostolical succession, and then it will infer, that at present in all, and in most of 
1 1. As strong a ground of suspension of all the Ministry in the Christian world at this time.  them for some ages, there hath been no Ministry; and so no lawful Ordinances: and by the same Reason (as fare as we know the extent of Christianity in the World) we may argue in like manner, seeing Antichrist hath had his claw in every corner of it at one time or another as it is more than probable. And so Christ's Promise to be with Teachers and Baptizers (who must have a lawful call to make them capable of that promise) to the end of the World, would at this time, (there being no lawful called Teachers and Baptizers supposed in the world; by this Argument) be little better than concluded a falsehood.  
Again thirdly, I know not what should stop these men 
2 2. A roadway to Anabaptism, Seeking, and that in infinitum.  from Anabaptism, or Sebaptisme, if they be not infected yet; or Seeking if they be, that thus object. For I take their supposition, and thus argue; either the Baptism which they received from this Ministry was valid, or null; if valid, they destroy their position, that our Ministry is unlawful (for no act of office (as administering a Sacrament) can be valid from one that is not a lawful Officer,) and I answer as the Father in a like case, I acknowledge this Ministry upon the same grounds upon which they own those that are Baptised by it. And they prove them lawful Ministers by admitting those whom they have Baptised. 
a A Luciferian is brought in by Hierome, arguing thus. Si Ariani haeretici sunt, & haeretici Gentiles sunt, & Ariani Gentiles sunt; Si autem Ariani Gentiles sunt, & constat nullam societatem Ecclesiae esse cum Arianis, (i. e.) cum Gentilibus; manifestum est vestram Ecclesiam quae ab Arianis, i. e. Gentilibus Episcopos suscipit, non tam Episcopos suscipere, quam de Capitolio Sacerdotes, ac per hoc Antichristi magis Sinagoga, quam Christi Ecclesia debet nuncupari. (I repeat this the more large, because it expresseth to the full all the cavils of these days against our Calling and Churches.) To which the Father answers. Si Ariani (ut dicis) Gentiles sunt, & Arianorum conventicula castra sunt Diaboli; quomodo in-castris Diaboli Baptizatum recipis? & infra. Tu enim Episcopum probas, quia ab eo recipis bptizatum.— eadem ratione Episcopum ab Arianis recipio qua tu recipis baptizatum.— Quare ergo a nobis parietibus separaris, cum in fide, & Arianorum nobiscum receptione consentias? Heir. adv. Lucif. . If invalid; then they must be baptised again, if they will keep any Church-fellowship; and then they must either baptise themselves, (contrary to the Institution, and all examples of Scripture) or be Baptised by others: and how shall they be assured of their Calling, or Baptism to whom they address themselves, seeing even they also must be feign, either to derive it from one of these Ministers, or those that were Baptised by them; (and so the Argument touches them here again) or themselves. And he that questions thus fare is to seek indeed, and may, for any thing I know be a Seeker in infinitum.  
But I forget that this must not be a Treatise, but a Sermon: only this I have added to stop the mouths of some that perhaps would have shifted all the rest off from their backs, if they had miss it.  
To return to you (beloved) and end in a few words: I 
Conclusion.  beseech you do not only not harm your Ministers, but encourage them, and assist them. You have Covenanted, not only to root out all Error, Heresies, Schism, Profaneness, etc. but to assist all that do so. Assist your Ministers, whose main work it is. They have well led you the way, (you of the City especially) by representing the evils of Toleration; second them in this.  
Petition for renewing the Ordinance for Ordination, that you may have a greater supply of such Prophets, and succession too.  —  simili frondescat virga metallo. 
Still seek out and punish irregular Assemblies, and seditious Preachers and Practisers, and fear not the Bugbear word of Pehsecuting Saints, when they are out of the way of Saints. This do, And the good hand of the LORD he upon you for good. If this Exhortation be any way beneficial, I have my end, let God have the Glory; if not, I have done my Duty; and if Prophets far ill, after such a warning, by the procuring, or neglect of any of you, who ever you be that that heard, or read, this Sermon; I assure myself it will be a record against you.  
FINIS.   

REader, seeing the Author, by reason of his distance from London, and absence from the press, thereby occasioned, could not be aforehand with the Printer in preventing some mistakes, he is forced to set these afterhand intimations here, or to prevent thine.  
Page 1. Branch the Analysis according to the sense, (some particulars being miscarried by the reference. p. 6. at [Take, etc.] should be inserted that which p. 7, 8. is so enclosed []. p. 8. conceive the quotation in the Margin above the ibidem. p. 17. deal with. l. 11. p. 28. r. usage; it, Ministers. p. 29. undermined. p. 32. l. 1. r. conferred. infr. lawfully called.   

REader, thou art presented with Apples of Gold, in Pictures of Silver; a Treatise in Vindication of the Ministry, from base aspersions daily cast upon their Persons, their Calling. It is no great matter to us to be accounted the filth of the World, the off-scowring of of all things; the Apostles were so, and Christ our Master; But there is no small danger to thee to account us so: If it be the great Interest of States to protect the Saints; it is of fare greater concernment to do the Prophets no harm. These things were preached, now printed, not to shame, but warn thee.  
Imprimatur, JA: CRANFORD. Sempt. 7. 1646.