Which things the Angels desire to look into  1. Pet. 1. The gates of Hell shall not prevail.  magistrate Armed prudence ●agistratus Polits. 
〈◊〉 can do nothing against the Truth but for the Truth.   sun 
The Sun of righteousness with healing in his wing  Mal. 4. 2.  shield The Lord God is a Sun & Sheild 
HIERASPISTES A DEFENCE of the Ministry and Ministers of the Church of England by JOHN GAUDEN. DD  
I am set for the defence of the Gospel.  Phil. 1. 17.  altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MAGNUM PIETATJS MYSTERIUM MINISTERJO EVANGELICO SACRUM VERIS ECCL ANGL: M●N SS. APOST. ORD● SUCCESSORIBUS: QUJ CHRJST. RELJG. CATHOL: REF: DJUJNA AUTHOR: MVNI●● VERBJ LUMJNE FJDEJ CLYPEO. VERJ● IS COLUMNA PROPAGARUNT. PROPVG●●NT. STATUMJNARUNT: REV SS. PAT. HARJSS. QVE FRAT. HOC PJETAS. ERVO● ON STAN MONUM. IN DEJ GLOW L.M.P. JOHS. GAVDENTJꝰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 F.F.F. 
S. APOSTOLI.  
LEX et PROPHETAE.  
α JESUS CHRISTUS: ω  I will be with you to the end of the world.  preacher Learned Piety Minister Eccls. 
Woe be to mi if I preach not the Gospel.    

HIERASPISTES: A DEFENCE by way of APOLOGY FOR THE Ministry and Ministers OF THE CHURCH of ENGLAND: HUMBLY PRESENTED To the Consciences of all those that excel in VIRTVE.  
By JOHN GAUDEN, D. D. and MINISTER of that Church at BOCKING in ESSEX.  
Mat. 28.19. Go ye therefore, and teach all Nations, baptising them, etc.  
20. And lo, I am with you always, even to the end of the world.  
Tit. 1.5. That thou shouldst ordain Presbyters in every City, as I had appointed thee.  
Heb. 13.17 They watch for your souls, as they that must give an account, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Pauli dis. Ep. ad Corinth.  
Presbyteris qui sunt in Ecclesia obaudire oportet, qui successionem habent ab Apostolis, & cum successione Charisma veritatis certum acceperunt secundum Patris beneplacitum; Qui vero a principali absistunt successione, quocunque loco colliguntur, suspectos habere oportet, vel baereticos & malae sententiae, vel scindentes & elatos, & sibi placentes: Omnes by decidunta veritate, Sophistae verborum magis esse volentes, quam discipuli veritatis. Irenae. l. 3. c. 40. & l. 4. c. 43.  
Printed for Andrew Crook, and are to be sold at the Green Dragon in St. Pauls-Church-yard, 1653.   

To the Reader.  
THE ensuing Apologetic defence of the Ministry and Ministers of the Church of England, can hardly expect more Readers than severe Censurers; of whom some will be wearied with the length, others offended with the freedom: some despisers of the manner, others contradicters of the matter: In sum, it looks for not many, or any friends; but such as are humble, judicious, and impartial; And not a few enemies, of those that are proud, ignorant and biased by secular interests. So prevalent are our enemies grown even in matters of Religion, that few can bear, either their diseases, or their remedies. Albeit the age extremely wants, yet it can hardly endure a plain and faithful stile; though it keeps the medium between severity and flattery, bitterness and dulness, morose antiquity and petulant novelty. It is some men's Religion to have none settled by education or profession; Others cavil at all that hath been taught or established: Many esteem their Levity in opinions, and inconstancy in profession to be a kind of Empire and Sovereignty in Religion; Never thinking themselves to be, what they should be, till they are, what they list: judging that Liberty, which is lawlessness, and that freedom, which is without fear of God, or reverence of man: calling that piety with peace, which is the dissolving and desolating of all public society, order, unity, and polity in Churches; crying up their later fragments, and broken meats; being all those loaves and fishes, with which Christ hath for so many hundred of years fed his Church and people in all the world.  
Others of deeper reaches taking the advantage of such popular easiness and credulity, which is less separable from the vulgar, than shadows are from gross bodies, study to variate and shift the extern forms and models of Religion, until the sacred and eternal interests of God's glory, and man's salvation are drawn to stoop to, or forced to comply with temporary designs, and secular policies; where Christ must be made to serve Belial; God to how down to Mammon; the Ark must become captive to Dagon; piety turn page to avarice; and Religion be only entertained as a lackey for Ambition; Where there are such abasings, distorting and deforming of the beauty and rectitude of Christian Religion, (souring the wine of Primitive verity, simplicity, and charity, with the vinegar of worldly jealousy, craft and cruelty) what can be expected, as to any thing written, in behalf of Religion, and its holy Institutions, with a plain, free, and upright genius, but only such fate and doom, as the several humours, parties, prejudices, and worldly interests of men will afford? which being so divided, and thwarting each other, it will be hard to please any one, without displeasing many.  
The Author therefore (who writes as addicted to no faction:) nor personally injured, or obliged by any novel parties, but studying only to discharge a good conscience, as to men, so chief toward God, (the assistance of whose Heroic Spirit, and free grace he humbly begs through all this work) neither seeks, nor hopes to please any men, whose passionate adherence to any sidings either in civil or religious concernments, less inclines them to that calm, judicious, and charitable temper, which is scriptural, Catholic, and truly Christian; This he only studies, this he preacheth, for this he prays, this he commends, this he admires: Not doting upon any rust or dross, which ancient and venerable Episcopacy might in many hundred of years easily contract; and from which it may as easily be cleared, if men impartially sought the things of Jesus Christ, and his Church's prosperity, without gratifying any passion in themselves or others. Nor yet doth the Author any whit admire those rigid Reformations, which some rash, envious, or ambitious Presbyters drive on; who know not how to shave their Father's beards without cutting their throats; nor to pair their nails without cropping off their hands. They are unskilful Chemists, who cannot refine from dross without consuming what is precious: And they are pitiful Empirics, who cannot purge without casting into Bloody Fluxes. Nor in the last place doth this Apologist so far temporise, as in the least kind to magnify the violent break, and hotter melt of any bolder Independents; who make Religion and Reformation run to any new moulds, which they fancy; to Separating, to Seeking, to Shaking, to nothing; that owns any Ordinance, order, public establishment, Christian communion, or holy profession; being w●olly resolved into these two principles; the pleasing of themselves, and the confounding of others.  
Amidst these sad distractions and various confidences of men in their opinions, and undertake, there is no wise man, but discerns the pulse of man's Ambition equally beating in spirits Monarchical, Aristocratical, and democratical: as in civil policies, so also in religious administrations; some are for primacy and priority, others for paucity and parity, a third sort for popularity and vulgarity: where as indeed the best constitution in any government, is rather from the harmonious temperament and proportionate mixture of all three, than from the predominance of any one, so as to oppress the other two. Men of eminent parts are prone to affect to govern alone; without any flatness or allay from inferiors: Men of moderate abilities are content to go in a joint stock, mutually supplying those defects, to which singly they are conscious: Men of low and mean endowments are for huddles; one and all; where no one man is so much confident of himself, as indeed he is envious at all others; and impatient to see any thing done without him: Whereas in true wisdom, the eminency of the first, the mediocrity of the second, and the meanness yet multitudinousnesse of the third, should be fairly modelled and composed, as the head, hands, and other members of the body are, to the common welfare. And certainly they did of old (in the best times and tempers of Christians) all meet in a most happy harmony, Church-order, and constitution; no less than the humours, blood, and spirits do in healthy and vigorous bodies: All experi●ience tells us that the disorder of any one of them, causeth sickness, weakness, or dissolution of Christian charity, society, and sweet communion, as to their extern polity and profession of Religion.  
Which sad effects, or symptoms at least of them in this Church, this Author with grief and shame beholding, hath endeavoured with the greatest serenity and expeditenesse of soul (before he leaves this Bacha and Aceldama, this valley of tears, contention, and confusion) to ascend himself, and lead others, as much in him lies, to the height, and top of that Primitive verity, unity and charity, which made Christians so much admired, and venerated, even when they were most cruelly persecuted. From which free and uningaged prospect, both he and they, may with a clear and full view behold the later and worse changes in extern matters of Religion; wherein various opinions, and different designs of Christians have either strayed from, or quite crossed the great road of pious and plain hearted Antiquity, which no doubt best knew, beyond all the censorious Critics, and factious Novelists of after times, what was the mind of the blessed Apostles, of the Primitive Martyrs and Confessors: who most exactly followed those methods, which the Apostolical wisdom and piety had prescribed to those Churches they planted, watered and preserved, chief aiming at the Catholic good, and common benefit of all Churches.  
From which, private fancies, aims and interests, afterward varying, both in opinion and practice, occasioned those many uncomfortable, schisms, and uncharitable factions, which (in all times, and now as much as ever) so divide the unity, destroy the charity, and deform the beauty of Christian Religion; That many, if not most Christians, do not only read, and hear; writ, and dispute; pray, and preach; but they believe, and repent; love, or hate; damn, or save; communicate with, or excommunicate one another, most-what, out of their natural constitutions, as they are of more calm and choleric tempers; or out of those prejudices and prepossessions, which custom and education have form in them; or from adherence to parties and mutual agitations, whereby they hope to drive on some worldly and secular concernments; rather than from true and impartial principles of right reason, scriptural precept, and Ecclesiastical practice; which threefold cord, twisted into one, is not easily broken: And which, beyond all disputes, affords, both in doctrine and discipline, in opinion and practice, as to inward piety, and outward polity, the surest measures of Religion, and bounds of conscience; which are then most pure and unblameable, when they look directly to those great designs and ends of every wise man and good Christian, the glory of God, the honour of Christ, the peace of the Church, and Souls eternal welfare; without any sinister squintings to secular ends, or warpings to worldly designs, which are the moths of Religion, the pests of society, the overlaying of charity, and the Incubuses of Conscience; easily seizing upon Christians of weak judgements, and strong passions; for which we need not go far to see many and unhappy instances.  
For, what serious and well advised Christian sees not; how vehement drawings and impulses in matters of Religion are made upon men by weak, and at first scarce perceptible, byasses of opinions, and hopes of advantages: How, want of solidity or sincerity is the greatest motion of violent affections in most men: How, the less they weigh those things, they call Religion and Reformation, the more eagerly they pursue and extol them? (The most wise and gracious men being always the most grave and calm, the most serious and constant) Vulgar devotion and heats, like weak fires, and dubious flames, are usually kindled by light fuel, and fomented with fear materials; Blazing, like Comets, the more prodigiously, by how much they have more of gross and earthly vapours.  
Hence, not only the glory of outward successes, and worldly prosperities, attending the number, policy, or prevalency of any faction, makes many Christians, (ere they are ware of it) turn Turks, and secretly subscribe to Mahumetanism; (which for many centuries hath outvived Christianity in point of victorious progresses, military advantages, and latitude of Empire) The current of worldly events, like quick-tides, easily and undiscernibly carrying many Christians from that course of pious strictness, and conscientious exactness in truth, justice, and charity, which they ought always to steer without any variation, according to the clear and fixed Word of God in Scripture; and not according to his dark permissions, or unsearchable workings in providence; which are always just and to be admired, as from the divine wisdom and justice; but not always to be approved or imitated, as from man's wickedness and folly; which like poisonous drugs are in themselves deadly and to be abhorred: however the skill of the great and good Physician, God, knows how to attemper and apply them as Physic and Theriacals, to purge, or punish; to cure, or correct the distempers of his Church and people.  
Nor is it this temptation only of events, (in which is a strong delusion, able, if possible, to deceive the very elect; which none but steady judgements, and exact consciences can resist;) But even the smallest differences, the most easy and trivial considerations, which are but as the dust of the balance in Reason or Religion, in piety or prudence, these, like motes, falling into some men's eyes, presently appear as mountains; and so possess their sight, that they will own nothing for Religion in any men, or any Church, which appears not just after that colour, figure and notion, which they are taken wi●hall.  
How many people's Religion consists much in the very extern modes or dressing themselves, or others, in the fashion of their own or others clothes, for their plainness, or costliness; for their novelty, or Antiquity: yea in the length, or shortness; in the laying out, or hiding of their hair: Hence their censures, scandals, or approbations of others; their confidences, and oftentations of themselves, even as to piety, purity, and holiness; (which are indeed seldom seen in ruffianly and dissolute fashions; yet, often in those proportions of elegancy and decency, as to the outward garb, and fashion, which some men's rusticity, severity, or slovenliness cannot bear:) Because they do not understand, that, in things of this kind, not Scripture, but Nature gives rules to the Religion of them; which is their usefulness and their comeliness, 1 Cor. 11.3, 14. And this, not by any moral innate principles, but by those (more gentium) customs of Countries, and dictates of social nature, which not by written Laws, but by tacit consent and use do for the most part prescribe what is agreeable to humanity, modesty, and civility; which customary measures and civil rules of ornament and outward fashions in any country, are not scrupulously to be quarrelled at; nor cynically neglected, nor morosely retained; but may with freedom, and ingenuity be used, and altered; according to the genius of all things, of extern mode and fashion, as clothing, dressing, building, planting, fortifying, speaking, etc. which depend much upon the fancies of men; and so are mutable, without any sin, or immorality; as all things are, within the compass of mortality.  
How many men's Religion lies in their admiration of some men's persons, gifts, piety, and supposed zeal, in their being of his sect, way, body, fraternity, and confederacy? when yet many times they have but an Idol for their God, though they glory to have a Levite to be their Priest: Able men may have great infirmities; and learned men gross errors; foul diseases oft attend fair faces: Doting sectaries will worship the pudenda of their Priests, and magnify what is most dishonest, and uncomely in their ringleaders. Yea, many silly souls we see are every where much taken with other men's ignorance, set off merely with impudence; where the want of all true worth for ability and authority is attended with the want of all shame and modesty; Factious spirits in poor people makes them content to have their Religion hatched under the wing and feathers of any foolish and unclean bird.  
In how many Christians is their Religion blown up, (as the paper kites of boys) merely with their own breath, or other men's applauses; setting off all that is done in their way with the Epithets of rare, precious, holy, gracious, spiritual, sweet, divine, Saintlike, etc. when yet wise men, that weigh their boastings, evidently find, much of those men's Religion to be deformed with mimical affectations of words and phrases, with studied tones, scurrilous expressions, antic gestures, and ridiculous behaviours: Much in them is fulsome by the length, loudness, tumultuarinesse, unpreparedness and confusedness even of those duties, which they count religious, holy, and spiritual: which are so far scandalous, and suspected to sober Christians, as they find them not only full of faction, but also destitute of that common sense, order, comeliness, gravity, discretion, reason and judgement, which are to be found in others: from whom they separate not out of scruple so much as scorn; not out of conscience, but pride and arrogancy; when yet they bring forth, after all their swelling and tympanies, nothing comparable to what others in an orderly way have done, either for the soul and essence of Religion, which is truth and charity; or for the body and ornament of it, so far as it appears to others in order and decency.  
Many have little that they can fancy, or call Religion in them, but only a fierceness for that side, to which they take, a morosenesse, censoriousness, and supercilious indifferency towards all, but those whom they count theirs. Vehemently opposing, what ever Adversary they undertake; abhorring all they do, or hold in piety or prudence; branding all they like not with the mark of Antichrist; and crying down what ever by any Christians is diversely observed in the fashion of their Religion: Hence many of the lowest form of Christians, place much of their Religion, in innovating Church government; contending for discipline; disputing against all Liturgies: in scuffling with ceremonies; in beating the air, and fight with the shadows of Religion: the measure of all which, as to piety, prudence and conscience, stands in their relation to the main end, God's glory, the Church's peace, and the salvation of souls; which, wherever they are with truth, holiness, order, and charity carried on in any Church, Christians need no more scruple the extern form and manner, wherein they are decently set forth; than they need quarrel at the room, table, or dish, where wholesome meat is handsomely presented to them; whether in a plainer or more costly way.  
Others of more airy and elevated fancies, are altogether in Millenary dreams, religious phantasms, Apocalyptick raptures, Prophetic accomplishments; not caring much how they break any moral precept of Law or Gospel, if they think, thereby they may help to fulfil a Prophecy; which every opiniaster is prone to imagine strongly portendeth the advancement of his opinion, party, and way in Religion; until they come to such a sovereignty, as may be able to govern and oppress others; their Mopsicall humours being never satisfied, but in fancying themselves as Kings, and reigning with Christ; Not in the inward power of his grace and spirit (which is a Christians commendable ambition) joined with an holy and humble subjection to God and man; which makes them conquerors over the lusts in themselves, and their love of the world; whence flows the greatest peace both to Churches and States: but in that extern worldly power and policy which enables them to rule others, after the same bloody arts and cruel methods of government, which Zimri, or Herod, or Alexander, or Caesar exercised: and not the Lord Jesus Christ, who was meek and lowly, as one that served and obeyed. And herein not only the weak, illiterate and fanatic vulgar are oft observed to act mad and ridiculous pranks in Religion; but even men of some learning and seeming piety, oft lose themselves in their wild, and melancholy rovings; which make all Prophecies sound to their tune, and to be for their party and opinion; though never so novel, small and inconsiderable: Nothing is more easily abused even by easy wits, than Prophetic emblems, and allusions, which like soft wax are capable of several shapes and figurations, by which, no doubt, the Spirit of God aimed at the general aspect and grand proportions of the Catholic Church in its visible profession and outward estate: for whose use all Scripture is wr●tten, and to whose elevation, or depression, either in the Orthodoxy, or corruption of doctrine; in its integrity, or schisms; in its peace, or persecution, prophecies are generally calculated; and in no sort to those lesser occasions, obscurer events, or alterations, incident to particular persons, countries, or Churches. It is hard to discern the Star of Prophecy so over any one man, or place, or time, as that was over the house where Christ was in Bethlehem; Hence many meteors, falling Stars, and fatuous fires, are frequently discovered in the writings of fanciful and factious men; as if all they did, or desired, or approved, were evidently foretold and commended in the Revelation; In whose Visions one sees this Princess; another sees that learned man; a third, that State or Kingdom; a fourth, that Commander and Conqueror, etc. according as men list to fancy themselves, or flatter others; whose sparks are far extinct, and their glory presently vanisheth, as no way proportionable to that fixed light and ample glory, which the spirit of prophecy holds forth, chief to the Christian world, in opposition to Heathens, Jews, or Antichrists. After the way of these Prophetic fancies, and passionate methods of some men's misinterpreting, and misapplying Prophecies; great Religion, we see, hath been placed by small minds, in pulling down and extirpating the ancient order and government of Episcopacy, (which was in all Churches, as here in England, from the first plantation of Christianity:) Also in setting up the supremacy of an headless Eldership and Presbytery; or in dashing both of them into shards, and small pieces by the little stone of Independency: How do some glory in their dividing and destroying the ancient goodly frames of Churches, that they may new model them to their popular way of calling, choosing, and ordaining of Ministers? Many boast much in their forsaking the calling and communion of all former Ministers and religious assemblies; in their despising and demolishing the very places of public meeting to serve God; (which, not conscience of any divine particular precept, but common reason and civility have presented Christian Religion withal, for its honour and its professors conveniency.)  
Some, here with us in England, (a place whose Genius much disposeth people to prophecies, novelties, and varieties) are (as Pygmalion with his Image) so enamoured with their (Corpusculo's) the little new bodies of their gathered Churches; that they deny any Nationall Church in any larger associatings of Christians, by harmonies of confession, and peaceable subordinations; yea, and many will allow no Catholic Church; nor any religious sense to that article of our Creed; denying any true Church at all to be now in the world. Some place all Church power in paucities, in parities, in popular levelling, and Independencies; others contemn all those broken bodies, as schismatical slips; having nothing in them of that goodly beauty, stature, strength, and integrity, to which the Church of Christ was wont to grow; and wherein it flourished and continued conspicuous so many hundred of years; before these novelties were broached or brewed, either in England, or any other country.  
The height of some men's Religion and Reformation is, to have neither Bishops, nor Ministers, of the ancient authority, succession, and ordination; Others refuse these also of the new Presbyterian stamp; (which is not much older here in England, than the figure and superscription of the last coin) A third will have no Minister, but such as the common people shall try, choose, consecrate, and judge. Some will have no Minister at all, by office, or divine mission: others will have any man a Minister or Prophet that lists to make, or call himself one. In like manner some will allow Baptism to no Infants; others to none but such, whose parents they judge to be Saints; a third baptise the children of all that profess they believe the truth of the Gospel; a fourth sort deny the use of any water Baptism at all; By a Catabaptisticall boldness, or blindness, magisterially contradicting, and sophistically disputing, against the express letter of the Scripture; against the command of Jesus Christ; against the practice of all the Apostles; and against the custom of all Christian Churches: Pretending, as a rare and warm invention; that the Baptism of fire and of the Spirit, (which they now at last hold forth) will both supply and explode that colder ceremony of sprinkling or dipping in water. It is strange these Rabbis and Masters in Israel should be so silly, as not to know, that long before their brain brought forth any such blasphemous brood against baptising by water, all judicious Christians ever esteemed baptism by water to be an extern sign and means, by which the wisdom of Christ thought fit to administer to his Church on earth, not only that distinctive mark of being his Disciples, but also the representation of his blood, shed for their redemption, and the obsignation of that Baptismal grace, which his Spirit confers on those that are his by the cleansing of the conscience, and renewing of the inward man: 1 Pet. 3.21. Christians, must not after the short and more compendious methods of their fancies, therefore neglect the sign or ceremony, because they presume of the thing signified; but rather with humble obedience do the duty and use the means divinely instituted, that they may obtain the grace offered. On the same grounds, all outward Ministrations among Christians may be despised and abolished, by those that pretend to the Spirits inward efficacy; which is never in any man that doth not obey the Gospel in its outward mandates, as well as the Spirit in its inward motions: Proud, idle and ignorant fancies are daily finding shorter ways to heaven than the wisdom of Christ hath laid out to his Church; in following of which no good Christian can judge, that there is either piety, peace, or safety.  
Some boast much of their popular and plausible gifts, for knowledge, utterance, prayer, etc. others slight all, but inward grace, and the Spirits dwelling in them. Some dote much upon their select fraternities and covenanting congregations; others are only for private illuminations, solitary seekings, sublime raptures, and higher assurances. Some admire themselves in their tedious strictnesses, and severer rigours, by which they gird up the loins of their Religion so straight, that it can hardly take civil breath, or the air of common courtesy: others joy, as much, in the Liberty they fancy themselves to have attained both of opinions and actions. Some make every thing a sin and error, which they like not; others count nothing a sin, to which they have an impulse, and are free as they call it. Some tolerate all ways of Religion in all men, till it comes to be private Atheism, and public confusion; others crack all strings, which will not be wound up to their pitch; damning and destroying all, that are not of their particular mode and heresy, though never so novel, and differing not only from the Catholic practice of the primitive Churches, but also from the express rule of the Scriptures.  
Whom would not these monsters of novelties, varieties, and contradictions among Christians in their Religion, as it is Christian, and reform too, even amaze and greatly astonish? ready to scare all men from any thing, that we in England call Religion, Reformation, Church, or Conscience; if judicious, choice and well grounded Christians did not (as they do) seriously consider these things, which may establish them in that holy profession of this Church, wherein they have been baptised and educated?  
First, the natural levity and instability of men's minds; which can have no fixation (like the magnetic needle) but only in one point, or line; where it is in conjuncture with its Loadstone, the Truth of God; from which, while the mind is wandering, and shaking, it is prone to love novelty with lies, and detriment, rather than wont things of religion with truth, and benefit. The itching humours of mens lascivient fancies and lusts, choose to scratch themselves to blood and soreness, rather than enjoy a constant soundness; which distempers among those of the reformed Churches, never want vigilant and subtle fomenters; whose design is, to spread any infection among Protestants to the most pestilent contagions; that so they being sick and ashamed of themselves, under the scandals, and madnesses of that profession, they may, at last, seek to Rome for cure; and entertain foreign Physicians; who will easily persuade such diseased Protestants, that those old sores and lingering maladies (with which the Romish party hath a long time laboured, and with which it is justly charged, however it refuse to be healed) are much safer for souls, than these new quick fevers, pestilent Agues, and desperate Apoplexies among us; which threaten utterly to kill all piety, to destroy all Christianity, to extirpate all charity, and dissolve all society both as men, and as Christians: while neither morals, nor rituals of Christianity are observed; neither the superstructure of Catholic customs, nor the foundation of Scripture commands; neither truth, nor peace; things of p ety, or Christian polity, are inviolable: but all old things must be dissolved and pass away, that some men may show their skill to create new heavens and new earths, in which, not order and righteousness, but all injuriousness and confusion must dwell.  
Secondly, besides this innate fondness of men, which is always finding out new (evil, or vain) inventions, (as unwholesome bodies are ever breaking out) there are also crafty colour, and politic affectations of piety, which grow as scurf or scabs, over those prurient novelties of opinion: by which unwonted forms (as with several viZards and plasters) hypocrisy seeks as to amuse the vulgar, so to cover, and hid its cunning, and cruelty; its avarice, ambition, revenge, and sacrilege: still avoiding the discoveries of its deep plots and wicked designs, by specious pretensions of serving God in some more acceptable way, and better manner, than others have done; when indeed every true factionist, who is Master of his Art, at last, winds up the thread of that Religion he spins, upon his own bottom, so as may best serve his own turn; nor is he ever so modest, so mortified, or so selfdenying, with his pious novelties, but that he will possess himself, and his party of any places for worldly profit, power or honour, to which he can attain; though it be by the violent and unjust ruining and outing of others: which is no very great symptom of an amended or heightened Christian.  
Lastly, sober Christians do, and aught to consider those just judgements of God, either as diseases, or medicines, usually falling upon Christians, (as here in England) when they are surfeited with peace and plenty; cloyed with preaching and praying; wantonly weary of wont duties, and wholesome forms of sound religion, though never so holy, and comely; Burdened with the weekly and daily importunities of Ministers doctrine, and examples, (where the sin and misery was; not that people had no true light, or no true Church, and no true Ministers, but that, having all these, they rejoiced not in them, they neglected them, and sinned the more provokingly against them;) Hence it is, that squeamish, nauseating, and glutted Christians, easily turn, as foul stomaches and wanton appetites, all they take, (though never so wholesome) into peccant and morbifique humours, to pride and passion; to self conceit, and scorn of others; to ambitious lusts of disputing, contending, and conquering in matters of Religion; endeavouring to destroy all, that they and their way may alone prevail and govern: which is the last result of all unwarrantable and unjustifiable commotions in Church or State. Nor do men ever intent that such victories (which begin with the tongue or pen, and end in the hand and sword: commencing with piety and religion, but concluding with sovereignty and dominion) shall be either inglorious or fruitless; Seditious and schismatical Champions for Religion will be sure (as soon as they have power) to carve out their own crowns and rewards; the determination of scruples in conscience, and differences in opinion, must end, not only in imperious denying others, the liberties of conscience (at first craved or contended for) but in the outing others of different minds, from their places, callings, profits, and enjoyments: which is very far from that taking up the cross of Christ and following him; from being crucified to the world in its lusts, pride and vanity, as becomes those that will be Christ's Disciples, in verity, justice, and charity: To such mountains of changes and mighty oppressions do little molehills in Religi●●●ually swell, when the justice of God suffers piety to 〈◊〉 both poisoned with policies, and Religion perverted with humane passions. Little differences in Religion, (like Crocodiles eggs) bring forth prodigies; which are ever growing greater, till they die; adding fury to faction; passion to opinion; cruelty to novelty; Self-interests to Conscience: Divine vengeance oft punishing sin with sin; extravagancies of judgements, with exorbitancies of deeds; suffering the greater lust, or stronger faction (like pikes in a pond) to devour the lesser; and one error to be both executioner and heir to another; Because men obeyed not the Truth in love, nor practised what they knew, with a pure heart, in an humble, meek, and charitable conversation, which always chooseth rather to suffer with peaceful and holy antiquity, than to triumph with turbulent and injurious novelty.  
From which have risen those many Church-Tragedies, as of ancient, so of later times, which make the blood of Christians, (yea of Jesus Christ too) so cheap and vile in one another's eye: Hence those unstanched effusions; those unclosed wounds; those irreconcilable feuds; those intractable sores; those wide gaping gulfs of faction and division, malice and emulation, war and contention, which are enlarged and deep like hell, threatening to swallow up and exhaust whole kingdoms, flourishing Nations, and famous Churches; sometimes professing Christian, and reformed Religion, with order, peace, and truth. Where now countrymen, and neighbours, kindred and brethren, Ministers and people, teachers and disciples, are so far from that charity, sympathy and compassion becoming beleivers in Jesus Christ, (so as to weep with those that weep, and to rejoice with those that rejoice) that contrarily, there is nothing almost to be heard or seen, but such a face of cruelty and confusion, as a shipwreck, a troubled Sea, or Scarefire is wont to present: The tears of some mingled with their own, or others blood; the cries and sighs of some with the laughter of others: smiles with sorrows, hopes with despairs, joys with terrors, Lamentations of some with the triumphs of others. The insolency of any prevailing faction hardly enduring the underling or suppressed party, to plead their cause, either by law or prepossession: to deplore their losses, defeats, poverties, and oppressions; which they either feel or fear; nor yet to enjoy the liberty of their private consciences: And all this struggling, fury and confusion both in Church and State merely to bring forth, or to nourish up some Pharez or Esau; some opinion or faction, which must come in by a breach, and prevail by violence. After this horrid scene and fashion, and on such theatres (of mutual massa crings, fightings and wars) are divided Churches, broken factions, and uncharitable Christians always ready to act their sad and sanguinary parts of Religion; (if there be not wise and powerful Magistrates, to curb and restrain them.) Some men's spirits are ever dancing in the circles of Reformations; trampling on the ruins of Churches and States, of charity and peace; lost in endless disputes, and wearied with restless agitations; starting many things, and long pursuing nothing: Ever hunting for novelties, and following with eagerness and loudness the game they last sprang, or put up, till they light on another: Still casting away all that is old, though never so good and proper, for any thing that is new, though never so bad and impertinent: being better pleased with a fool's coat of yesterday making, though never so fantastic and ridiculous; than with the ancient robes of a wise and grave Counsellor, never so rich, and comely; preferring a rent or piece of Christ coat before the whole and entire garment.  
Thus, ever learning, fancying, cavilling, contending, disputing, and, if they can, destroying one another for matters of religion, poor mortals and consumptionary Christians tear others, and tyre out themselves, until (having thus wasted the fervour of their spirits, and more youthful activity of their lives) at length the dulness of age, or the burden of infirmities, or the defeat of their designs, or the decline of their faction, or the wasting of their estates, or the conscience of their follies, or the summons of death, so dispirit and appall these sometimes so great Zealots and sticklers, for what they call Religion, that they appear like very Ghosts, and Carkuses of Christians; poor, blind, naked, withered, deformed, and tattered in their Religion, both as to Conscience comfort, and credit; Far enough (God knows) from that soundness of judgement, that settledness in the faith, that soberness of Zeal, that warmth of charity, that constancy of comfort, that sincerity of joy, that saintlike patience, that blessed peace, and that lively hope, which becomes and usually appears in those, that have been, and are sincerely religious and truly gracious; that is, knowing, serious, and conscientious Christians; who have, a long time, been entertained, not with splendid fancies, and specious novelties, wrested prophecies, and rare inventions; touching government of Churches, modelling of Religion, and Saints reigning: but with the treasures of divine wisdom; with the rivers of spiritual pleasures; with the fullness of heavenly joys; with the sweetness of Christ's love, and Christians communion: with the feasts of faith unfeigned; with the banquets of well grounded hope, with the marrow and fatness of good works; of an useful holy life: which are to be had not in fantastic novelties, and curious impertinencies, in unwarrantable and self-condemning practices; but in the serious study of the Scriptures; in the diligent attending on the Ministry of the Word, and all other holy duties; in fervent and frequent prayers; in Catholic communion with charity towards all that profess to be Christians; in a patiented, meek, orderly, just, and honest conversation toward all men whatsoever.  
From which, whoever swerves, though with never so specious and successful aberrations, which vulgar minds may think gay and glorious novelties of Religion, like the flying of Simon Magus, or Mahomet's ecstasies; yet they are to be pitied, not followed, by any children of true wisdom; which is from above, both pure and peaceable, Jam. 3.17. Whose lawful progeny, the professors of pure Religion, and undefiled, have in all times been, as in worth far superior, so in number and power oft inferior to the spurious issues, and by-blows of faction and superstition; which, as easily fall into fractures among themselves, as they naturally confederate against that only true and legitimate offspring of Heaven, True Religion: which is (as the Poets feigned of Pallas) the daughter of the Divine mind; the descent and darling of the true God; For, as it hath been wonderfully brought forth, so it hath always been tenderly brought up, by that power, wisdom, and love, which are in those eternal relations, infinite perfections, and essential endearments, wherewith the Divine Nature everlastingly happy, recreates and enjoys itself; which are set forth to us under the familiar names, yet mysterious and adorable Persons of Father, Son, and Holy Ghost; in whom is an holy variety with an happy Unity; a real diversity, yet an essential identity: Who have taught the Church true Religion in a few words: Know and do the will of God: Believe and repent; Live in light, and love; in verity and charity; in righteousness and true holiness: without which all Religion is vain; either fanstaticall, or hypocritical, unprofitable, or damnable.  
From which plain paths and grand principles of true Christian Religion the Author of this defence, having observed the great and confused variations of many Christians, as in all ages, so never more than in this; his intent in this work must be, and is, (as he said) Not to gratify any side or faction, never so swollen with plausible pretensions, with pleasant fancies, with gainful successes; or overgrown with splenitick severities, and melancholy discontents: but only to make good by the impartiality of clear Scripture, sound Reason, and purest Antiquity, that station, and office, wherein the providence of God hath placed him, (and many others, far his betters) in the public Ministry of that Religion, which as Christian and reformed, was established and professed here in the Church of England. Which, of any Reformed Church, hath ever since the Reformation had the honour, of being, both much admired, and mightily opposed: So that its miraculous peace, and prosperity for so many years past, as they were the effects of God's indulgence; and of the great wisdom of governor's in Church and State; so they were always set off and improved by those many and smart oppositions, both foreign and domestic, which were made against it, both as to its truth and peace, its doctrine and discipline.  
All which, men of excellent learning, and lives in this Church, have valiantly sustained, and happily repelled; to the great advancement of God's glory, the prosperity of this Nation, the honour of this reformed Church, and the comfort of all judicious Christians; And this was chief done by the able and accurate pens of the godly and learned Ministers; who needed (in those times) no other defence on their part, either for order, government, maintenance, Ministry or doctrine; All which were then preserved from vulgar injuries and insolences by the same power and sword, which defended those civil sanctions and laws, which established and preserved all things of sacred and Ecclesiastic, as well as of civil and secular concernment.  
Until these last fatal times, which pregnant with civil wars and dissensions, have brought forth such great revelations and changes in Church and State; wherein Scholars and Churchmen, in stead of pens and books, have to contend with swords and pistols. Which weapons of carnal warfare, were unwonted to be applied either to the planting, propagating, or reforming of Christian Religion; only proper to be used for the preservation of what is by law established, from seditious and schismatical perturbations; (For it was not the vinegar, but the oil of Christian Religion; not its fieriness, but its meekness; not its force, but its patience, that ever made its way through the hardest rocks, and hearts.) And by these strange Engines, these new arms of flesh, we have hitherto only seen acted and fulfilled with much horror, misery and confusion, those things in this Church and Nation, which were foreseen and foretold by two eminent, and learned persons, yet of different opinions, as to the extern matters of Ecclesiastical polity; Mr. Richard Hooker, and Mr. Thomas Brightman; the one in the preface to his Ecclesiastical polity: the other in his comment on the third chapter of the Revelations. Who many years ago in times of peace, and settledness in this Church of England foretold, not by any infallible spirit of prophecy, (for then the later of them would not have been so much mistaken in the fate of his dear Philadelphia of Scotland) but merely out of prudence, conjecturing, what was probable to come to pass, according to the fears of the one, and the hopes of the other: in case the then spreading, though suppressed differences and parties in Religion, (which they then saw made many Zealously & boldly discontented) came to obtain such power, as every side aims at, when they pretend to carry on matters of Religion, and Reformation; wherein, immoderation being usually styled Zeal; and moderation, lukewarmness; it was easy for sagacious men to foresee and foretell, what excesses, the transports of inferiors would in all probability urge upon superiors; if ever these managed power so weakly and unadvisedly, that any aspiring and discontented party might come to gain power, in a way not usual; which at the very first rapture and advantage, would think itself easily absolved from all former ties of obedience, and subjection to governor's in Church or State; without which liberty and absolution, it is not possible to carry on by force any Novelties and pretended amendments of Religion contrary to what is established in any Church or Nation.  
Indeed, we see, to our smart and sorrow; that the deluge foretold would break in, hath so overflowed this and the neighbour Churches; that not only Mr. Brightmen blear-eyed Leah, his odious Peninnah, his so abhorred Hierarchy, (the Episcopal order and eminency) but even his beloved Rachel, his admired Hannah, his divine Presbytery itself; yea & the whole function of the Ministry feels, and fears the terror of that inundation, which far beyond his divination, hath prevailed, not only over his so despised Laodicea, which he made to be type of the Church of England, (truly) not without passion and partiality, (as I think with far wiser men) He not calmly distinguishing between the constitution and execution of things: between the faults of persons, and the order of places: between what was prudential, and what is necessary; what is tolerable, and what is abominable in any Church, as to its extern form and polity: but also over his darling and so adored Philadelphia; which he makes to answer to the Scottish, Palatinate or Geneva form of Presbyterian government and discipline; as if that Church of Philadelphia in its primitive constitution under the presidency and government of its Angel, had any thing different from, or better than the other neighbour Churches; which is no way probable, nor appears either in Scripture or Ecclesiastical histories; However, it might be commendable in its Angel or Precedent, for its greater zeal and exacter care to preserve that doctrine, discipline, and order, which it had lately received from the Apostles; and which, no doubt, was the same in each Church, who had their several Angels or Overseers alike; which all Antiquity owned for those Pastors, Precedents, or Bishops, to whose charge they were respectively committed.  
As for that evomition, or Gods spewing this Church of England out of his mouth, which Mr. Brightman so dreadfully threatens; It must be confessed that the sins of all sorts of Christians in this Church, and of Ministers as much as any, have made them nauseous and burdensome to the Divine patience; both in their lukewarm formalities, and fulsome affectations of Religion; in their empty pomps, and emptier popularities: So that God's patience once turned into just fury, hath indeed terribly poured out his vengeance on all degrees and estates in this Nation: by suffering floods of miseries, and billows of contempt to overwhelm (for a time) the face of this Church, (as of old wars, heresies, and schisms wasted the Asiatic, African, and Latin Churches) not more, it may be, upon the account of Minister's weakness and unworthiness, than upon that of people's levity, pride, and ingrateful inconstancy; which hath been a great means to bring on and continue these overflowing streams: Which nothing but the mighty power of God, by the help of good and wise men, can rebuke and assuage; so that the face of this Church and its Ministry may yet appear in greater beauty and true Reformation, after it's so great squalor, and deformity: which is not to be despaired of, through God's mercy; yet in a fare other way than ever Mr. Brightman foresaw.  
But when, and by what means this shall be done, the Author of this Apology doth not, as a Prophet, undertake to foretell; only he observes the usual methods of God's Providence, in the midst of judgement to remember mercy: and after he hath sorely afflicted, to repent of the evil, and return to an humble penitent people, with tender mercies; so that we may hope his wrath will not endure for ever; nor that he hath quite forgotten to be gracious, or shut up his loving kindness in displeasure. Also he considers the wont vicissitudes of humane affairs, arising from the changes incident to men's minds, who weary of those disorders and pressures necessarily attending all forcible changes in Church or State; and long frustrated with vain expectations of enjoying those better conditions in things civil and religious, which are always at first liberally promised and expected; at last they are prone with the same impetuosity, to retire, (as the ebbing Sea) from those fallacious or pernicious novelties, to which the breath of some politic or passionate spirits had raised them, so much above the ordinary mark of true Christian religion, as to drown or threaten to carry away all those many happy enjoyments of truth, peace, order, government, and Ministry, which formerly they enjoyed: Not wholly (it may be) without; but yet with fewer and more tolerable grievances; which humble Christians ought to look upon in any settled Church and State, rather as exercises of their patience, duty, and charity; than as oppressions of their spirits: Knowing that impatience usually punisheth itself, by applying remedies sharper than the sufferings; easily and hastily running down the hill, as from health to sickness, from peace to war, from good to bad, from bad to worse; but very slowly returning from evil to good, or recovering up the hill, from worse to better.  
It is true, the Ministers of the Church of England, of all degrees, seem, now, to have an harder part to act, for their honour and wisdom, than ever they had under any Rulers, professing to be Christian and reformed. But they may not therefore weakly disclaim, or meanly desert their Ordination and holy function; nor may they despair of Gods (if they have not man's) protection, who can soon make their very enemies to be at peace with them; and stir up many friends unexpectedly for them. It may be through the Lord's mercy, this winter's flood shall be for their mendment or fertility, and not for their utter vastation and ruin: This fire shall not consume them, but refine them; this winnowing will be their purging; and this shaking their settling: (As oppositions of old gave the greatest confirmations and polishings to those Truths, which were most exercised with the hammer, or file of heretical pravity, or schismatical fury.  
If it be the mending, and not the ending; the reformation, and not the extirpation of Ministers, which their severe censurers and opposers seek for: why should not time of trial be given; and all honest industry used to improve these well grown and flourishing fig trees, before they be hewed down and stubbed up; which heretofore have not been either barren or unfruitful to God and man?  
If either Papal, or anabaptistical and Levelling enemies must at length after several wind and turn be gratified with their utter ruin and destruction, (which God forbidden) yet while Ministers have leave and liberty to pray, to preach, to print, to do well, and worthily, God forbidden they should so fare injure God, good men, and so good a cause, as not Christianly to endeavour its defence; which at worst is to be done by comely suffering: And who knows but that when these witnesses both against superstition and confusion in the Church shall seem to be slain, cast out, and buried, they may live again, to the astonishment both of friends and enemies?  
But if the sins of this Nation, and the decrees of divine Justice, do indeed hasten an utter overthrow here of the reformed Ministry, and the reformed Religion: If Ministers of the ancient Ordination, lawful heirs of the true Apostolic succession, are therefore accounted as sheep for the slaughter, because they are better fed, and better bred, than others of leaner souls, and meaner spirits: If they are therefore to the men of this world, as a savour of death unto death, because they hold forth the Word of Truth, and Life, to the just reproach of a lying, dying, and self-destroying generation: If we must at last perish and fall, with our whole function and fraternity, after all our studies, charges, labours, and sufferings: Yet, it is fit some of us (and the more the better, lest our silence may argue guilt) give the world both at present, and in after ages some account; why, and how in so learned, valiant, wise, and religious a Nation as this of England hath been, we as Ministers have stood so long; what pious frauds, and holy arts we had, whereby to impose so many hundreds of years, upon so many wise Princes; so many venerable Parliaments; so many pious professors of Christian and reformed Religion: And lastly, upon so quick and high spirited a people, as these of England generally are; neither so gross, as to be easily deluded, nor so base, as patiently to suffer themselves in so high a nature to be abused.  
That so, at least if the world can less discern, for what cause the Ministry and Ministers are now to be destroyed, they may see upon what grounds of piety, or policy they were so long preserved in peace, plenty, and honour: And for what reasons they now seek (as their pious predecessors did) to maintain not their persons so much, as their office and function, in its due order and authority; that so they might have transmitted it in an holy and unblameable succession to posterity; as that, which in their consciences they verily think to be a most divine and Christian Institution: Beneficial for the good of the Church, and of all mankind; which in former ages, was ever esteemed the glory, and blessing of this, or any other Nation; The setter forth of the light, wisdom, power, and love of the eternal God in his Son Jesus Christ for the salvation of sinners; and which thousands of Christians in all ages and places have experienced, and approved to be to their souls the Savour of life unto life, the mighty power of God to salvation.  
The Author easily observes the present face of our heavens; which are much darkened by those black, and lowering clouds, which chief hang over constant, true, and faithful Ministers heads; menacing them above any rank or calling of men; Nor is he ignorant of the touchiness, and roughness; the jealousies, and timorousness, of many men's spirits in these times, whose highest pretensions to piety are set forth, either by fierce oppositions against the Ministry; or by such a weak pleading for, and wary owning of their succession and ordination, their calling and persons, as ra-rather invites opposition, contempt, and insolency, than any way gives credit or countenance to them and their function; whose remaining branches of Presbytery will hardly thrive by the watering of those hands which have been, and are destroyers of its root, the Primitive Apostolical Episcopacy; they are pitiful defenders of that, who are passionate opposers of this: who, of all men, have given the greatest advantages to those that seek to abrogate the whole function and calling, or to arrogate it to vulgar ignorance and impudence.  
The grim and sad aspect on all hands upon Ministers, makes the Author out of charity to himself and others, as willing to give a fair account of his profession, so loath to offend any sober and judicious Reader, or to contract the enmity of any others of ruder tempers, by any rash stroke or inconsiderate dash of his pen, to which he may be subject, and for which he begs pardon, both of God and man, if any have escaped; which yet may be so far venial, as its innocent sharpness aims at no men's person, but only at their supposed errors, which are grown in some so rough and insolent, both in words and deeds, against poor Ministers, that they had need to meet with something, that hath good metal and useful sharpness; and not with that phlegmatic and sanguine softness, which impudent men easily baffle and put both to the blush and silence: yet he meddles not, save with great respect and tenderness, with any thing of Civil Power; which no man may wisely dispute, that is not able to resist, (it is foolish to shake the pen against the sword, or oppose armed Legions with flocks of Geese;) No man may discreetly offend, while, as he must necessarily, so he may honestly and safely be subject: Prudence commands private men to leave the accounts of Ruling power to men's own consciences, and to the Supreme Over-ruler; who best knows, as by what means they obtain it, so to what ends, and in what manner they use it. It is enough for private persons at convenient distances to warm themselves by the light and heat of prevailing power; neither scorching themselves by too near approaches; nor consuming themselves by indiscreet contestations with it: Modesty also forbids such as are in subjection to dispute the actions, or disparage the counsels of any that are above them; who being many and so stronger, are commonly by esteem supposed wiser than any one man: and being successful are usually esteemed blest and happy. Although it is most certain, That the many beginning from one, and combined strength or counsel being but the twisting of single feebleness (as so many hairs together) the united many may be mistaken, as well as the divided unites; Yea, one sick man may infect many whole: especially if his disease hath something catching and pleasing in it. But if there happen, by the Divine displeasure, pestilent airs, and noxious breaths in any country, the strong, the wise, the great and the many, are as liable to contagion and destruction, as the weak, the few, and the foolish: yea to Epidemical and contagious diseases, pestered cities, and crowds of men are more subject, than cells, and solitudes. No men are so wise, but they may have errors; And the sooner they see them to amendment, the wiser they will be: Nor is it the least part of wisdom in inferiors to show to superiors their misapprehensions and failings, rather by obliquely intimating than directly thwarting; by great reflections, than rude affronts: Especially in those things wherein a private man may be competently versed, both by study and education; yet no way trenching upon that tender point of civil power and dominion, which is not a fit subject for a pen and inkhorn.  
Therefore this Author presumes, that the fair and free vindication of so public an interest, as this of the Ministry (which is his proper sphere and calling) can displease no men, that have candour, wit, honesty, honour, good conscience, or true Religion in them: Nor will it anger sober men to be showed what is amiss, and how it may be mended; which possibly they may be as unable, as willing to do; Diseases may sometimes exceed the Art of Physicians; violent Paroxysms are sometimes better left to spend themselves, than provoked and encountered with medicines. As for others of vain, violent, and foolish tempers, it is better to offend than to flatter them; and to suffer from them (if God will have it so) is more honourable, than to be rewarded by them.  
The greatest danger indeed is, from those, that are (stolidè feroces) full of those boisterous, rude and brutish passions, which grow as bristles upon hog's backs, from ignorance, pride, rusticity, and prejudice; which make men, either unable to read, or impatient to bear, or unwilling to understand, the words of truth and soberness; trusting more to bestial than rational or religious strength: which most unmanly, and unchristian disorders in men's souls, how prevalent and epidemical soever they may be, yet they must not be here either flattered, or fomented: By calling their darkness light, or their evil good; their presumptions, inspirations; their duller dreams high devotion; their dissolute licentiousness, Christian liberty; their silliness, sanctity; their fierceness, zeal; their selfconfidence and intrusion, a divine call; their disorderly activity, special abilities; their jejune novelties, precious rarities; or their old errors, and rotten opinions, extraordinary and unheard of perfections.  
When, indeed, their root is for the most part nothing but an illiterate and illiberal disposition; neither learned to morality, nor polished to civility; neither softened nor settled by good education or true Religion: being full of levity, vulgarity, unsatiate thirst and desire of novelties; their fruit also is little else, but malice, cruelty, avarice, ambition, worldly policy, hypocrisy, superstition, looseness, and profaneness; all conspiring, as upon untrue and unjust pretensions, so to evil ends; namely to abase and destroy the true and ancient Ministry of the Gospel in this Nation, and to bring into contempt all holy duties, and d●vine Ministrations in this Church of Christ; to cry down all good learning; to corrupt the minds of men with error and ignorance; to debauch their manners by licentiousness, or superstition; to bring shame upon the reformed Religion here professed; to wilder the judgements, to waste the comforts, to shipwreck the conscience, and to damn the souls of poor people.  
Where the Apologist meets with this black guard, these factors for error and sin, these agitators for the Prince of darkness, these enemies to God, to Christ Jesus, to all good Christians, and to mankind, God forbidden he should give place to them, or not charge them home, and resist them to their face: His duty and design is to detect their frauds and wickedness; to countermine their deep projects; to frustrate their desperate counsels; to fortify the minds of all good Christians against their strong delusions, and oppositions; to pull down their high imaginations; to demolish their selfconceited strong holds; to maintain the honour of this Nation, the glory of this reformed Church, and the worth of its godly, learned, and industrious Ministry, against their envious cavils and ungrateful calumnies.  
If any men, apart from fanatic presumptions, secular interests, popular applauses, rustical clamours, and ignorant confidences, shall, upon rational, prudent, and religious grounds, propound any thing in a more excellent way, either for kind, or degree, whereby to advance the glory of God, the honour of Jesus Christ, the real propagating of the Gospel, the exercise of useful gifts, and graces of God's Spirit in this Church r the increase of charity, or comforts among Christians; for the encouragement of learning, virtue and godliness; for the welfare of this Nation, or the serious reforming of Religion, and the Ministry of it, beyond what hath been, still is, and ever may be had, from the gifts and graces, the order and office, the labours and lives of those, that are the chief professors, preachers, and pillars of learning and religion in this Nation; which are the able, and faithful Ministers of a due succession and right Ordination;  
God forbidden they should not, with all candour and impartiality be heard, with all cheerfulness accepted, and with all uprightness be entertained; No good man or worthy Minister is so vain, as to fancy he may not be mended, and happily improved: But first let those alterations and novelties, which bear this title of reformation, and amendment, be publicly set forth; duly, seriously, and impartially be weighed in the balance of sober demonstrations, and sound reasonings, so, as becomes the honour, wisdom, and piety of this Nation; before they be injuriously concluded, and forcibly obtruded upon conscientious Ministers, or people. The English world (as other Protestant Churches) hath had enough of the Apes and Peacocks, which crafty Merchants have ever sought to vend to the vulgar: if they have any gold and spices; any commodities that are of real use and worth; it is pity, the world's wants have not been sooner supplied, and their expectations satisfied; which being so long deluded, and oft frustrated, hath made sober Christians to suspect the whole freight of some men's religious novelties, to be nothing else but far fetched and dear bought toys, variating so much from the uniform judgement, and universal practice of all ancient and modern Churches, of the best note and account, no less, than from the worthy constitution, and wise frame of this reformed Church of England, whose honour and renown was justly great in the Christian world, for its piety and peace, its order, and its proficiency in all good learning, sound doctrine, and holy manners: which owed as much, as any Church under heaven, to the wisdom, piety, and impartiality of its Ministers and reformers (under God) as also to its establishers and defenders.  
Nor have the effects of later offers and endeavours to mend or change their work, been yet so excellent or blessed, as to give any cause to prefer these, before them; who no doubt could easily have reached those later seeming heights and raptures of Religion and Reformation, which some men so much boast of, in their hotter, yet loser tempers; but those learned, grave and godly men considered, in the extern polity and frame of Religion, what was then most necessary, and convenient for men and times, what latitudes of prudence and grains of charity are to be allowed by Christian piety: Not prescribing their platforms, then fitted to the public good, as the Non ultras of Reformation; but giving posterity a pattern; that, if we would indeed attain to further perfection, we should imitate their wise and charitable moderation; and tread in their humble, easy, and even steps; which were not slippery with blood, nor rough with insolences, nor unequal with factions, nor dark with policies, nor extravagant with varieties; but fairly laid out, and freely carried on by due authority, with public and impartial counsels, in a peaceable way, to a general uniformity, and satisfaction of both the most, and the best.  
Whereas, among the many specious offers, and earnest importunities, either formerly, or lately made by some men in reference to Rel gion, and the Ministry of it in this Church, little hath hitherto appeared to have any uniform or wellformed face of further edification, or future bettering of Religion, in doctrine, government, discipline, or manners. Some few, it may be, of honest hearts have taken to themselves a liberty to serve God in that way they best fancy and most affect; But thousands have run to error, ignorance, atheism and licentiousness, under that colour of freedom; which besides the laxation and confusion brought among the bad, hath occasioned great heartburning and distance and uncharitableness among those that seemed to be good. In some things indeed sober and wise men have offered good counsel; and propounded some things fit to be considered of and embraced; but the noise and violence of other (men's passions and interests) suffer not those men's calmer voices to be heard; Their rougher work seems to be all with axes and hammers; not for building or repairing the Temple of God, without noise; but for beating all down, with the greatest stir, and clamour they can make; All is for demolishing Schools and Universities; for despising all learning and sciences; for taking away all order, society, larger communion, subordination, and government in the Church; for casting away all ancient Ordination, and authoritative Ministry; that we may be left in the next age, like the Tohu and Bohu of the Chaos, void of light and full of confusion; without good learning or true Religion, without any form, or power of godliness; So far are those lines, which the Antiministerial fury and folly draws, from running parallel to piety, or Christianity, to right Reason or true Religion; that they are most diametrically opposite to all civility, prudence, policy, sense of honour, and principles of humanity: Of which deformities and defects none are less patiented to hear, than they that are most guilty; whose preposterous activity, rather than sit still, must needs employ itself in pulling all down; which is indeed the work of plebeian hands, and pragmatical spirits; but to build or repair either Church or State, is the business only of wise and well advised persons, such as having public and general consent, to deliberate of such things, may also have an universal influence in the reason and authority of their determinations: But such able men are hardly found in Country crowds, and illiterate heaps; nor are they very forward to obtrude themselves upon public works, without a very fair call from God, and man; which they do not think to be the either countryman's whistle, or the armed man's trumpet.  
From neither of which, as this Author hath any invitation to this work; so he hath no temptation in it, to captate favour with the giddy and uncertain vulgar; by seeming to adore their Diana's, or admire their many new masters, and their rarer gifts; which make them worthy indeed of such soft and sequacious disciples.  
Nor yet hath he any design to ingratiate with supercilious, and self-suspecting greatness; or to comply with the more solemn errors, and graver extravagancies of those, who study safety, more than piety; who think to flatter Magistrates by crying down Ministers, being more afraid of that sword, which can but kill the body; than of that, which proceeds out of the mouth of Christ, and is able to slay both soul and body.  
He bespeaks no men further, than the truth, justice, and merit of this cause of the Evangelicall Ministry, made good by Scripture, Antiquity, and good experience among us here in England, may persuade them to look favourably, and friendly on the Author and his endeavour: wherein, albeit every one, that owns himself to be a Christian in this Church, is highly concerned; yet the undertaking seems to have very little tempting in it, or inviting to it; as (now) the face of the Ministry of the Church of England seems to appear besmeared, and disguised with infinite odious aspersions; loaden with unmerited injuries and indignities; a wonder to its enemies and friends; a sad spectacle to all good men and good Angels; (whom it cannot but afflict to see those that are the Brethren of Angels in heaven, Revel. 19.10. and the fathers of Christians on earth, 1 Cor. 4.15.) thus treated and threatened by some men, who have this only of proportion and equity in them, to pursue the greatest virtues, with the greatest hatred.  
The Apologist therefore hath purposely declined to bring the odium or envy of Dedication upon any one particular person; lest this defence should seem like a blazing Star, threatening with malignant influence any man's greatness, and honour, either of ancient or modern edition; which may be jealous, lest the patronising, or pleading for the distressed, and despised Ministry, should be the next way to their diminution; lest the dust and rubbish of the so much battered and defaced Clergy, should deform or bury them. Besides, he thought it in vain to single out any one Patron to this book, and its Subject: For first how few persons of more ample conditions, splendider fortunes, and higher quality in civil estimation, do much lay to heart the afflictions of these joseph's, godly Ministers and good scholars: Most are intent to their policy, profit, or pleasure; or to their sufferings, revenges, and reparations: Nothing costs a gross spirited Gentleman, who lives like a great earth worm in a fat dunghill, less, either as to his purse, or his care, than the interests of Learning or Religion; The ignorance and dissoluteness of many makes them indifferent, if not enemies to piety and good education; as lights that reproach their deformities, or bonds that restrain their exorbitancies; Some are best pleased when least molested by any moral or gracious importunities: esteeming those their best friends, who suffer them to degenerate to beasts, or to devils; or to both, at once, in being Hypocrites or Atheists: who have the stupidness of the beast, and the malice of the devil.  
Not that I would diminish the honour of the Nobility and Gentry of this Nation, the good and gallant sort of whom none in the world exceeds for civility, fidelity, justice, constancy, and piety. Though some be the shame of honour, and the stain of Gentry, as bags of chaff, puffes of airy vanity, illiterate vice, insolent ignorance, and folly well fed: who have nothing to boast of but empty names of reproached ancestors and undeserved titles, which are comely when inscribed on the Escutcheon of virtues, but deformed and ridiculous, when usurped by pultroones, and such, whom no worth redeems from being vile and despicable to wise and serious minds. Yet there are not a few eminent persons of true honour and real worth (which consists in just valour, judicious piety, useful virtues, both to private and public relations) whose purses have been as cruses, and their houses sanctuaries to many godly and learned men in the distresses of these times. Yet in stead of paying a respect and honour to any of these truly noble and generous persons it might be but an injury to single out any one of them, in the cloud and jealousies of these times, to be as a public refuge and Asylum to this work and its cause; which carries with it something more immense and ponderous, than ordinary occurrences in the world: And besides its high concernment to Church and State; to the temporal and eternal good of men; it hath vast difficulties attending it; rough oppositions, implacable odiums, and incorrigible malices to contend with: In the midst of all which there must needs be a very great deadness, and almost despair, for any one man never so worthy and well-affected, to advance beyond honest desires, and sincere, but ineffectual endeavours.  
Furthermore to take a right scantling of things; what one man's shoulders, I beseech you, how potent soever, can bear the burdens, which are now cast upon the Ministry and Ministers of this Church of England? What hands can raise their declined state; what arms can support, or stay their tottering and threatening ruins? Alas, what private influence can be so benign, as to oversway, or counterpoise that malignity, which some men pretend to discover, not only in the minds of men on earth, but even in the very Stars and constellations of heaven, which, some say, fight against the Ministry now, as they sometime did against Sisera? If these Western wise men (who seem to be of a different strain and way from those Eastern Magis, that came to worship Christ in the Manger, with their persons, and presents) if I say they had not daily intelligence from heaven, and sat near to the Cabinet Council of that High Court; truly good Christians would hardly believe, or regard their reports; It being very improbable, that the Stars, either fixed or planetary, should be enemies to those, who bear their name in the Church; as Ministers do, being called both Stars and Angels, Revel. 3.1. And who have ever been, as much brighter in their light, so more necessary to the Church, and more dear to God, than those are in the Firmament or visible heavens; by how much the intellectual and eternal light of men's souls exceeds that which is only sensible and momentary to their eyes: by how much reason and truth are above the beams and lustre of the Sun; which is infinitely short of the divine glory of Christ, and those spiritual benefits, which by his healing wings (the Ministers and Ministrations of his Church) are derived to the world.  
Although the study, and knowledge of the Stars be very worthy of a wise and Christian man, because in their beauty, lustre, and numberless number, in their vast magnitude, and height, in their admirable motion, and various influences, the wonderful glory of the Creator's power and wisdom is eminently set forth, beyond what vulgar eyes discern: yet, experience tells the truly learned and religious Astronomer, (for such there are) that nothing is so blind and bold as an hungry Astrologaster: who must flatter, that he may feed (starveling wizards like witches, threaten all that do not give to them, or approve them:) But if wise men by their moral liberty of virtue and grace, may overrule the Stars natural inclinations upon them; sure they may (as the wisest of men, both Christian and heathen, ever did) despise those sorry Stargazers and silly divinators, of whom Tacitus in the first book of his history writes; That they were oft banished from Rome, and yet could never be kept out; a verminly generation (ever destroyed, yet ever breeding) who own their best education to their bellies; their wit and science, to the sense and knowledge of their wants: Who pretend to get their harvest out of heaven, and glean their food from among the stars, when indeed they have their greatest influence upon the spirits, and harvest from the purses of credulous and simple people. They are always fawning and unfaithful to great men; Deceivers of all, that expect any great, or good matters from them; thus he, a learned Heathen: So that the insolency among Christians must needs be great and intolerable, to see Almanacs dashing against their Bibles, and some Almanac-makers casting a general and public scorn upon their Ministers and Ministry: imputing both unjustly and indignly the folly and ridiculous impotency of some Ministers passions and actions, which may be but too true to the whole function, venerable order and learned fraternity; without limitation or distinction of the wise from the foolish.  
But the badness of the times, or madn sse rather of any men in them, makes this cause never the worse; Indeed it is so great and so good, having in it so much of God's glory, and man's welfare, that it merits what it can hardly find in secular greatness, a proportionate patron; who had need to be one of the best men, and the boldest of Christians; And therefore is the address so general, that besides our great Master the Lord Jesus Christ (the founder and protector of our order and function) this work might find some pious and excellent Patrons in every corner; whither so great a Truth hath of late been driven to hid itself, by the boldness and cruelty of some; the cowardice and inconstancy of others: This book requires not the cold, and customary formality of patron-like accepting it, and laying it aside; but the reality of serious reading, generous asserting, and conscientious vindicating.  
Who ever dares to countenance this Apology in its main Subject, The true and ancient Ministry of the Church of England, must expect to adopt many enemies, and it may be, some great ones: Whom he must consider, at once, as enemies to his Baptism, his Faith, his Graces, and Sacramental seals to his spiritual comforts, his hopes of heaven; to his very being being a Christian, or true member of this, or any other sound part of the Catholic Church: Enemies also to his friends, and posterities eternal happiness; The means of which will never be truly found in any Church, or enjoyed by any Christians, under any Ministry, if it were not in that, which hath been enjoyed, and prospered in England; not only ever since the reformation, but even from the first Apostolical plantation of Christian Religion in this Island.  
Of which blessed privilege, ancient honour, and true happiness, no good Christian, or honest English man, can with patience or indifferency suffer himself, his Country, and posterity to be either cunningly cheated, or violently plundered: Certainly there is no one point of Religion merits more the constancy of Martyrs, and will more bear the honour of martyrdom, than this of the divine Institution, authority, and succession of the true Ministry of the Church; which is the only ordinary means appointed by Jesus Christ, to hold forth the Scriptures and their true meaning to the world; and with them all saving necessary truths, duties, means, and Ministrations; wherein not only the foundation, but the whole fabric of Christian Religion is contained, which in all ages hath been as a pillar of heavenly fire, and as a shield of invincible strength; to plant and preserve, to shine and to protect, to propagate and defend the faith, name and worship of the true God and his Son our Lord Jesus Christ.  
This makes the Author not despair to meet with some Patrons and Protectors of this Defence in Senates, Counsels, Armies, and on the house top, no less, than in closerts, and private houses; To whom it cannot be unacceptable to see those many plausible pretensions, and potent oppositions made by some men against the Divine authority, and sacred Office, and peculiar calling of the Ministry, so discovered, as they shall appear to be not more specious, and subtle, than dangerous and destructive, to the temporal and eternal welfare of all true Protestants, sober Christians, and honest hearted English men; who, certainly, next the pleasing of God, and the saving of their souls, have nothing of so great concernment to themselves and their posterity, as this, The preserving, and encouraging of a true and authoritative Ministry, which is the great hinge on which all learning and civility, all piety and charity, all gracious hopes and comforts, all true Religion and Christianity itself depends, as much, as the light, beauty, regular motion, and safety of the body, doth upon its having eyes to see.  
But if this freer and plainer, Defence should neither merit nor obtain such ample measure of favour, and public acceptance in the sight of judicious Readers, as it is ambitious of, and (at least) may stand in need of; yet hath the Author the comfort of endeavouring with all uprightness of heart to do his duty, though he be but as an unprofitable servant.  
And (possibly) this great and noble Subject, the necessity, dignity, and divine authority of the Ministry of the Church of England, so far carried on by this Essay: (which sets forth, 1. The Scripture grounds established by the authority of Christ and his Apostles. 2. The Catholic consent and practise of the Church in all ages and places. 3. The consonancy to reason and order observed by all Nations in their Religion, and specially to the Institutes of God among the Jewish Church. 4. The Churches constant want of it, in its plantation, propagation, and perfection. 5. The benefit of it to all mankind, who without an authoritative Ministry would never know whom to hear with credit and respect; or what to believe with comfort. 6. The great blessings flowing from this holy function to this Church and Nation, in all kinds;) These and the like grand considerations and fair aspects which this subject affords to learned, judicious and godly men, may yet provoke some nobler pen, and abler person to undertake it with more grateful and successful endeavours: whose charitable eyes finding the sometime famous and flourishing Ministry of this Church, thus exposed in a weeping, floating, and forlorn condition, to the mercy of Nilus, and its Monsters, (the threatening, if not overflowing streams of modern violent errors) may take pity on it, and from this Ark of Bulrushes, which is here suddenly framed, may bring it up to far greater strength and public honour, than the parent of this Moses could expect from his obscurer gifts and fortunes.  
To which although he is very conscious, as being of himself altogether unsufficient for so great a work, and so good a word; yet the confidence of the greatness and goodness of the cause; the experience of Gods, and (generally) all good Christians, attestation to it, in all former ages of the Church: The hopes also of God's gracious assistance, in a work designed with all humility and gratitude wholly to his glory, and his Church's service: These made him not wholly refractory, or obstinate against the entreaties of some persons, whose eminent merit in all learning, piety, and virtue, might encourage by their command so great insufficiencies to so great an undertaking: Which is not to fire a Beacon of faction or contention; but to establish a pillar of Truth, and certainty; Also to hold forth a Shield of defence and safety; such as may direct and protect, stay and secure the minds of good Christians in the midst of straying, backsliding, and Apostatising times, wherein many seek to weary God, his Ministers, and all men but themselves, with their variating wickedness.  
The weight and worth of this great Subject, the Ministry of this, and so of all true Churches, in which, as in Noah's Ark all that we call Religion, all that is sacred, Christian, and reform, is deposited and embarked, would have (indeed) required a more proportionate assertor: who might, out of the good treasure of his heart, have given more strength, and ornament to so divine and necessary an Institution.  
But who sees not the methods and choices of God's wisdom and power; who (ofttimes) makes his light and glory to shine clearest through the darkest Lanterns? He appears in a bush, when he purposed the great redemption of his Church out of Egypt: The skilful hand of God can write as well with a Goose quill, as with a Swans or Eagles. The self-demonstrating beams of sacred Truths need no borrowed reflections: By soft and easy breathe the Lord hath oft dispelled the grossest fogs and blindest mists, which risen in his Church; His fair and most orient pearls are frequently found in rough and unpolished shells; The excellency of his heavenly Treasure, and power doth best appear in earthen vessels. The plain and main Truths of Christian Religion (among which this of an holy ordained Ministry is one) like sovereign and victorious Beauties lose nothing by the meanness of their dress, or unaccuratenesse of their habit; it is enough if they can but freely appear like themselves.  
This fashion of writing by way of Apology (which requires a diffused and pathetic stile) was, indeed, judged the best and fittest, as for the Subject and the times, so also for this Author; considering the little leisure, the short time, the great variety of other business, and distractions upon him: besides the terror and precipitancy of the ruin, daily threatening the Ministry and Ministers; if God by the justice, wisdom, and piety of some men did not defend them and divert that mischief. For the preventing of which some others have wrote in vindication of the Ministry after a more succinct and Syllogistick way of argumentation; But the Antiministerial disease, having seized not so much the heads, as the hearts of men; and depraved affections having swerved many from the judgements; it was thought necessary to apply some remedy at once to both, setting Christians in the Truth, and exciting them to such a love of it and zeal to it, as may best encounter the heady boldness of those which oppose it.  
If the Author have in this larger way done any thing worthy so excellent a Subject, it must be first imputed to God's gracious assistance, and the blessing of prayers, more than of studies; wherein it may be the charitable flames of many worthy Christians have greatly helped his infirmities; Next, it must be ascribed to the sacredness, dignity, and ampleness of the matter, or Subject handled, which (as Orators of old observed) like rich soil, and good ground raiseth to generous productions the weaker spirits of any thing sown, or planted in them.  
It is true, the Author's ambition is in nothing more than to excel in the discharge of his duty, as a Minister of this Church; that he might finish his course with joy; and also to have equalled with height of abilities and industry, the excellency of this Cause, which is of so high concernment, to the glory of God; to the honour of his Saviour; (to the salvation of so many souls) to the happiness of this Church; to the blessing of this Nation; to the preservation of so many worthy men, his Fathers and Brethren of the Ministry, who make conscience not only to discharge their duty, but also to preserve the divine authority, and holy succession of their heavenly calling as Christian Ministers; whom the blessing of God hath as much honoured and confirrmed in this Church of England, as in any other under heaven; having made them in every place, where they were planted, as the trees of knowledge and of life; bringing the desolate and barren wildernesses to become as the garden of God, by their good husbandry, their learned and godly industry; which meriteth all encouragement and protection of all good men; to whose vindication and assistance if this Author hath come in either too late, or too weak, it will be his great grief.  
And if he have not been able to add any strength or honour to this cause, (which some others before him, have either fairly touched, or somewhat fully handled) yet he may add to the number of the witnesses, who have or shall give testimony to this great Truth, holy Order, and happy Institution of Jesus Christ; who must not cease to prophesy, though they be clothed in sack cloth, Revel. 11.3.  
To conclude; Nothing seemed, in honour and conscience, to him more vile and uncomely, than to see this Reformed Church of England, which hath brought up so many learned and valiant sons; which lately was so much praised and extolled by them in her prosperity; to be now so much deserted by many of her children, both Ministers and others, in this day of her great agony and calamity; wherein ignorant, mechanic and meritlesse spirits, think it not enough to endeavour to strip her of her ornaments, to rob her of her garments, to deprive her of her dowry, to divorce her from her best friends, and faithfullest servants; but they must also cast dirt in her face; spitefully scratching her, wanonly rending her, cruelly wounding her, and most scornfully destroying her, as if she were an impure prostitute, a most abhorred Adulteress; when indeed she was, and is, a fair Daughter of heaven, and the fruitful Mother of us all: justly esteemed by all learned, sober, and godly men, both at home, and abroad, as wise, grave, chaste, and venerable a Matron, as any, in all the Christian, or reformed world. Nor doth she cease to be comely, though she be now black and scorched; There appears beauty amidst her ashes, and loveliness amidst her scratches: the Spirit of glory shines through her Sackcloth; still meriting, and therefore not despairing of the love, favour, pity, and protection of all worthy persons who are considerable either for counsel or in power, and commendable either for honesty or Religion: Suffering indignities, and daily fearing more from none but those that are enemies, as to all learning, order, and religion, so to all honesty, modesty, and humanity; Her sad, deplorable fate and (by such men threatened) if this Author cannot hinder or help to recover, yet he shall, with Jeremy, hearty pity, deeply lament, and most passionately pray for her, and her children, so long as he lives; as thou wilt (O Christian and compassionate Reader) if thou be'st of his mind, who bids thee Farewell.   

HIERASPISTES: OR A DEFENCE BY WAY OF APOLOGY; FOR THE Ministry and Ministers OF THE CHURCH OF ENGLAND: Humbly Presented To the Consciences of all those that excel in Virtue.  
I Am neither afraid, 
1. The Address. Dan. 6.3.  nor ashamed to present to your view and patrociny, in whom is a more Excellent Spirit, this Apology: For which, as I have no encouragement, so I expect no acceptance, or thanks from any men, who carry on other designs, than those of Glory to God, Peace to their own Consciences, welfare to this Nation, and Love to this and other Reformed Churches of Christ. I know, That Secular Projects, and Ambitious Policies, have (for the most part) such jealousies, partialities, and unevennesses in their Counsels and Motions, as can hardly allow or bear that 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys.  Generous Integrity and Freedom, which is most necessary, as well as most comely, for the Cause of Christ, which I in my Conscience take to be this of his Faithful and true Ministers, of this Church, and of the Reformed Religion: Of which, in no case, and at no time, any true Christian, least of all a Minister of that sacred Name and Mystery, may without sin be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. H. Steph. Mark 8.38.  ashamed, or afraid, to own before men, in the place where God hath set him, and after that manner which becomes Heavenly Wisdom, when she is justified by any of her Children. It is your Honour, and happiness to Excel, not only in that Wisdom, which can discern, but also in that Candour, which cheerfully accepts, in that courage, which dares publicly, own what shall appear to be the Cause of God, the Institution of Christ, and his Church's Concernments, amidst the Contempts, Calumnies, and Depressions, which they meet with, from the Ignorance, Errors, Passions, Prejudices, Lusts, Interests, and Jealousies of the World.  

1 Cor. 4.5.  The excellency of the knowledge of our Lord Jesus Christ (which you have attained by the blessing of God, upon his, and, for Christ's sake, your servants, the able, faithful, and true Ministers of the Gospel, in this Church of England,) hath taught you to esteem all things in comparison, 
Phil. 3.8. Tutiora sunt Christi pericula, quàm mundisecuritates. Jer.  but as loss, and dung; to choose to be with Christ in his storms, (if the will of God be so) rather than enjoy the world's calms. There was never, I think, any time, or cause, since the Name of Christ had place upon Earth, wherein your real and commendable excellencies, had more opportunities to show, or greater occasions to exercise themselves, than now: This being the first adventure of some men's impudent Impiety, attempting at once to annul, and abrogate, the whole Function and Office, the Institution and uninterrupted Succession of the Evangelical Ministry: Which prodigious attempt, no ancient Heretics, no Schismatics, none that ever owned the name of Christians, were so guilty of, as some now seem to be: So that now, if ever, you are expected, both by God, and good men, to appear worthy of yourselves, and your holy Profession, either in Piety to God, and Zeal to the Name of your Saviour Jesus Christ; or in justice and gratitude to those your true Ministers, who have Preached to you the true way of eternal life; or in Pity and Charity, not so much to them, as to yourselves indeed, and your posterity (the means of whose Salvation is disputed, and endangered;) or in any other Christian Affections, 
2. True Saints Characters.  and heroic Motions; such as are comely for those that are filled with holy Humanity; being therefore the best of men, because they have in them the most of Saints.  
Saints, I say, Not because great, but good men; not as applauded by men, but approved of God; not as Arbitrators of outward, but enjoyers of inward Peace; not because Conquerors of others, by the arm of flesh, but more than 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. de ●ig. Dial. 1. Rom. 8.  Conquerors of themselves, by the Graces of God's Spirit; not as violent Rulers of others, but voluntary subduers of themselves; not because prospered; and increased in Houses, Lands, Honours, and Vain Glories, by the ruin of others, but by being mortified in Desires, crucified in Enjoyments, cautions in Liberties, modest in Successes, impatient of Flatteries, 
Acts 12.23.  (which turn proud Herod's into noisome Worms,) full of Self-denyings, where they most excel; coveting nothing so much, as to be nothing in their own eyes; to enjoy Christ in and above all things; to abound in every good word and work; to be humble in heights; poor in plenty; just in prevalencies; moderate in felicities; compassionate to others in calamity: Ever most jealous of themselves, lest prosperity be their snare, lest they grow blackest under the hottest Sunshine lest they should have their portion and reward in this world; lest they should not turn secular advantages, to Spiritual Improvements, to holy Examples, 
Secundae res acrioribus stimulis animum explicant. Tacit. hist. 1.  to the ornament of Religion, to the good of others, to the peace and welfare of the Church of Christ.  
Such living and true Saints, I may humbly and earnestly supplicate (without any Superstition) who affect least, but merit most, that title upon Earth; who are Gods visible Jewels; 
Mal. 3.17.  the Darlings of Jesus Christ; the Lights and Beauties of the World; the regenerate Honour of degenerate Humane Nature; the rivals and competitors with Angels, yet their care and charge; the candidates of Eternal Glory, 
Heb. 1.14.  and Heirs of an Heavenly Kingdom; 
Phil. 4.1.  the crown and rejoicing of every true Minister; the Blessed Fruit of their Labours, and happy Harvest of their Souls: The high Esteemers, the hearty Lovers, the liberal Relievers, the unfeigned Pitiers, the faithful Advocates, and the earnest Intercessors, for the distressed Ministers; the so much despighted, and (by many) despised Ministry of this Church. You, 
Rom. 8.11.  in whom is the Spirit of the most Holy God, shining on your minds, with the settled wisdom of sound Knowledge, and saving Truths; captivating all wand'ring fancies, and pulling down all high imaginations, 
2 Cor. 10.5.  which exalt themselves beyond the written Rule of Christ, and the Analogy of that Faith, which was once delivered to the Saints, 
Rom. 12.6.  in the holy Oracles of the Scriptures, and continued to this day, 
Judas 3.  by the Ministry and Fidelity of the Church; which is the pillar and ground of Truth; 
1 Tim. 3.16.  both propounding and establishing it, against all unbelief, and opposition. You, whose wills are redeemed from the servitude of sinful lusts, slavish fears, secular factions; whose Consciences and Conversations are bound by the silver Cord of the Love of God and Christ, to all Sacred Verity, real Piety, unfeigned Charity, sincere Purity, exact Equity, comely Order, holy Policy, and Christian Unity; 
2 Tim. 2.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from all profane novelties, seditious Extravagancies, licentious Liberties, fanatic Enthusiasms, pragmatic Factions, and hellish Confusions. You, that are strengthened with all holy and humble Resolutions, which become the sober courage, and calm magnanimity of true Christians, either to speak and do, what honestly you may, for Christ and his Church, for his and your true Ministers, 
Heb. 11.25.  or else to choose with Moses, rather to suffer with them, than to be any way assistant to, rejoicing in, or compliant with, the ruin of them; that so in all things you may adorn the doctrine of Christ, 
Tit. 2, 10.  and honour the true Reformed Christian Religion, established and professed in this Church of England.  
To your judicious Zeal, sincere Piety, unbiased Charity, holy Discretion, which have no leaven of sinister ends, or unworthy policies, (being got above the vain hopes, fears, diffidences, and designs of mere men,) I do in all Christian Charity and Humility, present this Apology, in the behalf of those Pearls, the true Ministers of this Church of England, whose worth is not abated, though their lustre be obscured; 
Matth. 7.11.  nor are they less precious when trampled by Swine under their feet; 
Rev. 2.11.  nor less Stars in Christ's right hand, and fixed in the Firmament of the true Church, when they are clouded by these Fogs and Vapours, 
Rev. 9.2.  which ascend from the Earth, or from the bottomless pit, from the malice and rage of men or devils.  

Godly Ministers sufferings are their Glory. Heb. 5.9. & 2.10. Luke 22.  Nothing more adorned and perfected Christ's divine Person, and meritorious Patience, than his being blinded, buffeted, scourged, mocked, reviled, stripped, crowned with Thorns, and Crucified; 
* Inglerii & desormes esse non possumus, quocunque modo ad Christi imaginem conformamur; cujus nunquam magis enituit gloria quam quae sputo & sanguine & vibicibus operiebatur. Chrys. Isai. 53. 2 Pet. 2.6. 1 Cor. 4.13. Matth. 5.11. Phil. 1.29. Col. 1.24. 1 Pet. 4.14. Psal. 4. Acts 6.15. Judas 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nor was he less a King and Saviour, when his Purple Robe was taken off, and his own Garments divided among the soldiers: He was not less the Messiah, the sent, and anointed of God, the Great Preacher, and fulfiller of Righteousness, when he was the scorn and outcast of men; nor a less precious Foundation, and corner Stone, when refused by foolish bvilders, who dashed themselves against him, instead of building and resting by Faith upon him.  
In like sort, the true Ministers of this Church, (whom the pride and wantonness of some men glories to account, as the filth and offscouring of all things, to speak and do all manner of evil against them falsely and injuriously;) if they may be so far blest of God, and honoured, as to suffer after Christ's example, and to make up (to their measure) the remainder of the sufferings of Christ in his Body, the Church; there is no doubt, but the Spirit of Glory will more rest upon them, the power of Christ be more perfected in them, and the light of God's countenance be more shining on them, than when their Corn, and Wine, and Oylincreased; their faces will then appear most, as Angels of God, when with Saint Stephen, they are beset with showers of stones; overwhelmed with all manner of hard speeches, and rude indignities. Thus it becomes the proud and petulant world to act; and thus it becomes learned, able, and humble Ministers to suffer. Who have then least cause to be ashamed, when they are most opposed, and oppressed for Christ's sake: For, trodden in the wine-press of man's displeasure, they may then yield the noblest juice, and most generous expressions of their Zeal, Courage, and Constancy.  
Wherefore I have adventured, although the weakest and unworthiest among many of my Fathers and Brethren, the Ministers of this Church of England, so far to satisfy the world's curiosity, as to give them some prospect, and view of the Ministers of England, in their present distresses, fear, and afflictions; that men may see, with how steadfast countenances, they can look upon their adversaries, 
Acts 6.15.  while they stop their ears against them, gnash their teeth at them, and threaten utterly to destroy them; that their causeless and implacable enemies may behold, with what divine comfort and assurance, they can walk, both cheerfully and uprightly amidst their fiery furnaces; 
Dan. 4.  into which they are therefore cast, because they will not fall down and worship, 
* As Idols, so are false Teachers, Dolores, Vanitates, Labores, Stultitiae, Abominationes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mordii. Res vana, nihili. Mark 3.14. And Jesus ordained twelve, that they should be with him, and that he might send them forth to Preach. Acts 25.11. Toto caelo distant benè operari & desperare.— Sibi conscia virtus Dat animos.  those Idol-shepherds, those False-prophets, 
Zach. 11.17.  those Meer-images of Ministers, which have set up themselves as gods in the Church of God; such, as neither they, nor their Forefathers, nor any Church of Christ for One thousand six hundred years, ever knew, or heard of; who were ever blessed, and thankfully contented in all times, either of persecution, or peace, with those true Ministers, who in a right way of due Ordination, descended from, and succeeded in the place, and ordinary power of the Apostles, and the other Disciples which were first sent and ordained by Christ: Which the true Ministers of the Church of England, being conscious to themselves, (as I shall after prove) that they have rightly received, they have this confidence still, That they are neither so forsaken of God, nor destitute of good Consciences, nor despised by good men, nor do they despair, but that they may have leave, be able, and permitted, with just freedom, and modest courage, to plead their cause, before any Tribunal of men; not doubting, but they may have so fair an hearing, as St. Paul (their Great Predecessor, both in Preaching and Sufferings) hoped from Felix, Festus, Agrippa, or Caesar: Of whose piety the Apostle having no great persuasion, yet he charitably presumed to find so much equity, and common humanity in them, as not to be condemned by them, being unheard; or to be acquitted, as to any crimes falsely laid to his charge; if he had but the favour of a fair Trial, and impartial Hearing. So hard it is for a good man ever to despair in a good cause.  
And however my confidence be just, and wel-grounded, 
3. Reason of this Address.  as to the merit of that Cause which I have (by God's help) undertaken; yet when I consider my strength, which is small; my infirmities, which are many; my defects, which are manifest; my interest with men of place and power, which is very little; and the prejudice, against whatever I, or any other Minister can do in this kind (which may be great and many) I have (as feeble Creatures, 
Quod deest viribus, habent cautelâ.  conscious to their weakness, are wont to do) fled to the refuge and assistance, first of God's grace (which is sufficient for me, and which in the midst of threaten, 
Acts 27.  storms, and shipwreck, bids me be of good cheer.) Next, to that of your mediation, (O excellent Souls) who are every where dispersed in this Nation; whose soundness of mind, and uncorruptedness of manners (yet remaining) hath hitherto preserved this backsliding and unsavoury age from utter rottenness and putrefaction: Possibly your mediation may so far prevail among all estates of men, as to allay those asperities, abate those animosities, remove those prejudices, satisfy those jealousies, under which, the Ministers and Ministry of this Church, do now lie in many men's minds; and, it may be, in some of theirs, who are become men of power and renown.  

Humble Monition to those in Power. In sublimitate positis tam descensus quàm ascensus perpendendus: Nec minus est quod terreat, quam quod placeat. Ambr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys.  Whose eminency, I hope, will not be offended, if I humbly put them in mind, That their glory and greatness is not more evident to others (who are prone to measure their hopes and fears, by the beams or shadows which they cast upon them) than most of all to be seriously considered by themselves; since, from those ruins, on which they are raised, and from that height, to which they are exalted, they may easily look down, and learn, in how slippery a station, and how tottering a posture all, humane glory, and excellency doth consist. That, the triumphs of such poor mortals carry their own deaths after them, as well as other men's before them; that, as bubbles, they have the same principles of frailty in them, by which others have suddenly disappeared, who lately swelled as big, and swum as high above the waters, as these now do. All religious experience tells the most subtle and elated spirits, the profoundest projectors, and the most potent actors, That they can have but a short time here, may have a sudden change or period, and must give a severe account of all actions they do, and all advantages they enjoy, in this present world: Of all which, they shall carry no more comfort with them, than they have made conscience to do the work of God, according to his will, revealed to mankind in the sure and sacred Oracles of his written Word.  

Zach. 11.  It is manifest, That some men have been a staff of Bonds in Gods left hand, to punish the sins, or exercise the Graces of many in these three Nations; whether they shall be a staff of Beauty in his right hand, for the support of Piety, Peace, Order, and true Religion, the event will best show. They have acted many things as Men, with great policy and power; it is now expected, they should act as truly Reform and wisely Reforming Christians, with Piety and Charity; (if, at least, that may be hoped in the time of the Gospel, which was denied to David's zeal under the Law: That such as have 
* 1 Chro. 22.8. Thou shalt not build an House to my Name, because thou hast shed much blood upon the Earth in my sight.  shed much blood in Civil Wars, should be instrumental to build the House of God:) Peradventure they maybe means, if not to repair its great decays, yet to hinder it from that total ruin, and utter vastation, which by many and bad men are threatened; but, we hope by more and better men (with God's help) will be prevented.  
And truly, if I knew, how I might most acceptably make my Address, and fairly plead my excuse with men in place and power; if I understood what might most merit to Apologise before all great, good, and ingenuous men, for the boldness of now publishing this Apology, I would in the most soft words, and comely terms, bespeak their favour, and deprecate their offence, for so it becomes Candidates and Petitioners: But my integrity is beyond all oratory; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. de Reg. The design of this Apology. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vocat. Synes.  and my plainness beyond all artifice or study; I having no design, but only this, (which I take to be, as pious and just, so not altogether misbeseeming the station wherein God hath set me) That from the Country obscurity (wherein I am not wholly buried) I may crave leave to use honest Christian Liberty in this one thing, which relates, not so much to my Person, as to my Profession and Function; And in this, to appear in public not as a Counsellor, or Dictator, or Threatener, but as an humble Client and Suitor, among those many, which always attend those who have power to save, or to destroy, to do good or evil. Nor in this am I pragmatically suggesting, what I might foolishly imagine fittest to be done in State affairs, (from which, as from Pitch and Birdlime, I am most willingly a stranger;) but only propounding, in all humble and due respect, what is by many men, much wiser and worthier than myself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. ad Arcad. Imper.  conceived as most necessary for this particular Church of God in England: And wherein the fears of very many Excellent Christians are so urgent upon them, that it were better to offend by speaking in love, than by silence to act the part, both of an Enemy and a Coward. Yet in this freedom, I would not willingly offend any, that really are, or esteem themselves, my Betters, and Superiors, so, as to exasperate them by any rash or rude expressions. I earnestly deprecate all such failings in myself, and such suspicions in others. This restraint and caution, I have, not so much out of fear of men, (yet do I fear men, as far as fear is due;) but rather out of that fear of God, which is the beginning of Wisdom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythag.  and that reverence I owe to myself, and my Profession, as a Christian, and a Minister, whom nothing less becomes, than the badge and livery of Passion; or the jaundice of Choleric Diffusions, evident in the face of their writings. I love not (if they were safe) affectations of Language, which power may interpret Seditious, Turbulent, or Treasonable: I have learned to be patiented under hard things, thankful for moderate, hopeful for better; Nor do I disdain to beseech man's favour, whose fury God can restrain, and turn the remainder of wrath, to his praise and his Churches good. Let others complain of their Civil Burdens, (which I feel, as well as they.) Let them agitate secular Interests, which never want their vicissitudes, crosses, and defeats: My sense and address in this Apology, is chief for those things which concern the true Ministry, and the Reformed Religion established in England; (In which, not custom, and education, but judgement and conscience, I hope, hath confirmed me by God's grace,) And for those men especially, whose office and duty I think it is, by Preaching, doing and suffering, as Christian Ministers, according to the Will of God, to vindicate and preserve true Christian Religion, and to transmit it as Reform, in an unblemished, and unquestionable succession to Posterity.  

4. Why in way of Apology.  Your Virtuous Excellencies, upon whose favour, chief, I have adventured this Address, to the view of the supercilious, and more untractable World, are not ignorant what noble Precedents may be alleged for my writing in this manner of Apology, (which is or aught to be a 
* Apologeticum scribendi genus est mixtura quaedam oratoris disputantis & Dialectici deprecantis. Eras.  twisting of Logic and Rhetoric together; a Checquer-work of Arguments and Oratory; studying to clothe the Bones and Sinews of Syllogisms, with the smoothness and beauty of Eloquence) seeking at once, both to convince the Understanding, and to excite the Affections: For besides those lesser and obscurer pieces recorded by the Ancients, of Aristides, Melito, 
* Quadratus Apostolorum Discipulum A●heniensis Pontifex Ecclesiae, Adriano principi, librum pro Christiana Religione tardidit. Et tantae admirationis omnibus fuit, ut persecutionem gravissimam illius exellens sedaret ingenium. Cant. 2.2. Jeron. ad Mag. de Aristide & aliis doctis Christianis.  Quadratus, Apollinaris, Methodius, Johannes Gram. Themistius, and Apollonius; (this last, being a Roman Senator, wrote and recited in the Senate, his Apology for the Christians, and was after crowned with Martyrdom;) We have also extant those famous Apologies of Justine Martyr, who dedicated his first to the Roman Senate, and his second to Antoninus Pius Augustus; also that of Tertullian, who in the time of Severus the Emperor, seeing Christians persecuted only for the 
* Vel solo nomine, & ex praejudicio domnantur Christiam. Ter. Apol.  Name, as a sufficient crime, (as many Ministers now are by some men) wrote his Learned, large, and accurate Apology, dedicating it to the Emperor and his Son. Saint Hilary also, wrote a Defence for the Orthodox, against the Arrians, presenting it to Constantius the Emperor. And of later times (in its kind, inferior to none) is that Apology of the Learned, Pious, and incomparable Bishop Jewel 
* Bishop Jewels Apology. . The former wrote their Learned, Modest, and Eloquent Apologies for Christian Religion, as it then stood (like the Lily among the Thorns) baited, persecuted, and condemned on all sides by the Heathen, who wanted neither numbers, nor arts, nor power to oppress; yet was it boyed up and preserved by God's blessing on the learned Courage, and industrious Constancy of those, and other Holy Men: This last (our Renowned Countryman) vindicated the Reformed Churches (and particularly this of England,) for their not complying with, and submitting to the Council of Trent; and for their necessary receding from the Church of Rome; so far only, as this did in Doctrine or Manners from the Scripture Rules, and from the Primitive Judgement, Canons, and practise of the Fathers, the first Councils, and the Primitive purest Churches: That excellent Prelate, no doubt, would have then fully asserted (as he did other points then in dispute) the Order, Honour, Office, and Authority of the Ministry of the Church of England, if either the ignorance, or malice of those times had been so far guilty and ingenious, as to question or oppose it, which some men now do; who dare any thing, but to be wise, honest, and humble.  
I know myself unworthy to bring up the rear of so gallant a Troop of Worthies, in all Ages; 
5. Why by this Author.  nor is it from the ignorance of my own Tenuities, or other men's Sufficiencies, that I have thus far adventured to list myself in the Army of Christian Apologists, or to march under the Banner of this Apology: Only in some respects, I seemed to some men (if not to myself) to be signed out by providence to this duty (or endeavour, at least) in as much as I may be thought redeemed somewhat beyond the ordinary, from that grand prejudice, which is like a beam in many Readers eyes; or like a dead Fly ready to vitiate the sweetest Confections, made by any Minister in this kind: As if all were done, only for that livelihood and estate which their Churchliving afford them, that any Ministers so stickle, and contend to uphold their Function and Ministry, either by speech or writing.  
Few men stand freer from the dashes of this suspicion, than myself; in regard of either present benefit, or future expectation, by any employment in the Ministry; which is such, as neither an idle man would undertake the work, nor a covetous man much envy the reward: Yet, I thank God, I want not either abilities or opportunities to exercise Piety and Charity among a company of poor (for the most part) yet good and orderly people; whose love, respect, and peaceable carriage to me in these times hath merited, that I should prefer the good of their souls, before any private advantages, so long as I am over them, in the Lord. I thank God, I have far less temptations of private interest, than would be required to put any discreet man upon so rough an adventure in a tempestuous Sea, where silence with safety were to be chosen, rather than publickness with peril; if I did not consciously and charitable look much more upon the public; where taking a general view of the state and condition wherein most of my Brethren the Ministers, either are, or are like to be in this Church, (if some men may have their wills.) I cannot but with shame and sorrow behold in all corners of the Land, to how low an ebb, not only their persons, but the whole profession of the Ministry, now is, or is like to be brought; for Government, Maintenance, Reputation, Authority, and Succession, in these Churches, through the dissensions of these times.  
And truly in the midst of our dust and ashes, we the Ministers of England must confess, That with no less justice, than severity, the Lord hath poured upon us this shame and confusion of face, as well as upon other ranks and orders of men; since our many great spots, and foul stains, both in Doctrine and Manners, could not but be the more remarkably offensive to God and man, by how much, in the sacredness and eminency of that Calling, more exact holiness was expected from us, and pretended by us.  

1. Whence the lapse of Ministers in the love and reputation they had?  And here, I hope, I shall not give any my Betters, or my Brethren, any offence, while I humbly prostrate myself in the Porch and Threshold of this Apology; giving glory to God, and taking shame to myself, as well as others; Not by an uncharitable censuring of any man, but by a penitential searching and discovering the true cause, for which I think the Lord hath poured this contempt upon the Ministers of this Church: Herein to begin aright with God, and our own Consciences, may best relieve us with men; the disburthening of a ship, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. orat. 15. Quicquid defisit pietati aut charitati confessionis humilitas suppleat. Bern. 2 Sam. 12.13.  is half buoying it up, when sunk or a ground. Ingenuous confession is a good part, and a great pledge of future amendment: Some diseases are half healed, as soon as well searched and discovered. It may be, we may find the same readiness both in God and man, to forgive our fall, as David did; who, no sooner had confessed, I have sinned against the Lord, but he heard that gracious reply, The Lord hath put away thy sin, thou shalt not die.  
In the first place, this for certain we may conclude; That it is not the galling and stinging of these flesh flies, 
1. Peccator celando non facit nescium, at confitendo sacit propitium Deum. Aug.  (now our busy and bitter enemies of the Anti-ministerial faction) that first brought this sore and rawness upon us; but it is some foul and corrupt humour from within us, which first broke out to such putrified sores and wounds, which have invited those to feast upon our ulcers and deformities.  
In a matter then most fit for deep and serious repentings, I cannot be so superficial, 
Confessio fallax periculosior est quam procax & obstinata defensio. Nonnulli delosaconfessione se subtilius defendunt. Bern. de Humil.  as some have been, who like Lapwings, cry out loudest, when furthest from their Nests; being severe censurers of all men, but themselves; loath to see and confess their bosom sins, or to own the deformities of their darlings; hardly persuaded to cast away to the 
* Isa. 2.20.  Moles and Bats (to the dark and deformed crew of Heretical novelties, and Schismatical vanities) those specious and gilded Idols, Teraphims of their own imaginations which their fancies have forged, and with Micahs devotion, set up to themselves as Divine.  

2. Former due Conformity, not the sin of the Clergy.  Sure, it is but a very poor and pitiful account (the product of Passion, not of Reason) which some men give; while their with a vulgar vehemency, accuse all the Clergy and Ministers of England for their former conformities and subjections to Authority in things to some men disputable for their nature and use; yet, then, according to Law; that is, approved, established, and enjoined by the 
* In quibus nihil certi statuit. Scriptura divina, mos populi Dei vel instituta majorum prolege tenenda sunt. Aug. ep. 86. Rom. 14.1, 5. Let every man be fully persuaded in his own mind; and whether they act, or act not, both are accepted of God in those things, whereof there is no precise command. So 1 Cor. 10.30. Master Hooker (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in his Ecclesiastical Policy, with incomparable Learning, and gravity of Judgement, hath beyond any Reply, vindicated both the integrity of his own Conscience, and the honour of this Church, in things of extern order, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  public consent, wisdom, and piety of all estates, in this Church and State. And which things, very holy and learned men generally used; accounting them, If burdens to weaker consciences, yet to wise and stronger men, as lawful as it was for St. Paul to fail in the ship, whose sign was Castor and Pollux, Acts 28.11. Yea, and so far necessary, as (being agreeable to their judgements) the use and extern observation of them was enjoined in the Church by due Authority, and approved by their own personal subscriptions; being no way destructive to any thing of Christian Faith, or Holy Life: Certainly, a sober and good Christian must not tear in pieces, or cast away his Bible, because it is not so neatly bound, as he would fancy: Nor would, I believe, any humble Primitive Martyr, or Confessor, have despised Salvation by Jesus Christ alone, duly exhibited in the Word and Sacraments, as they were in this Church; nor have refused Communion, with this, or any part of the Catholic Church, truly professing Christ Crucified, although the 
* Ipsa mutatio consuetudinis etiam qua adjuval utilitate, novitate pert●●bat. August. ep. 19  nails of the Cross had been much sharper and heavier, than any thing was in the established Order and Ministry of the Church of England; which few Churches since the first hundred years, wherein the Apostles lived, ever enjoyed with more Purity, Order, and Simplicity, as to the main, than the Reformed Church here in England did.  
So that many wise, and good men, begin now to think (since these unhappy disputes have by attrition been kindled, and far driven on to fire and sword, seeming heretofore to have risen from humble, meek, and charitably tender spirits) That the greatest sticklers against those things (which were oft declared to be, not any part of piety, duty, or devotion in themselves; But only as matters of extern order, decency, and circumstance,) were rather curious (for the most part) than 
* Discipl●●● nulla est melior gravi prudentique viro, in his, quae liberas habent observationes, quam ut eomodo aga●, quo agere vi●●●n ecclesiam ad quam cunque fortè devenerit. Quod enim neque contra fidem, neque contra bonos merit inju●gitur, indifferenter est habendum, & pro eorum inter quos vivitar sacittate servandum est. August. ep. 118. ad Jan. Cavendum est ●e tempestate contentionis sermitas charitatis obnubiletur. August. ep. 86.  conscientious; Dissenters being either very weak, or very wilful. And some have since sufficiently appeared, rather wantonly nice, lose, and given to change, than any way grave, fettled, or seriously solicitous in matters of Religious Order, and Public Ministrations. Possibly, it was not the least of our follies and sins, that we did not with more thankfulness enjoy the many rich mercies, 
Hinc in bella civilia praecipitamur, quod mal a mitiora nimium cavemus. Eras.  we then had; instead of that regret and querulous impatience, which was so loath to bear any such defects or burdens, as some men imagined; wherein (for the most part) ignorance, or easiness, or vulgarity of minds and manners, made 
* Qui in levibus à quotidiana recedit consuetudine, Magnus licet vir sit certis tantum horis illum sapere noris. Verulam.  greater outcries, and aggravations, than either truth of judgement, or tenderness of well-informed Consciences. The after-instability in some men minds, and stupidness of their manners, shows the Vertigo and Lethargy of their Brains: For many men, who, when it began to be in fashion, strained at those gnats, which formerly for many years, they had digested, yet afterward made no bones to swallow Camels of grosser innovations, such as no distinctions can mince or chew small enough for a good Conscience. And it is confessed by those, that have now attained their after-wits, that those former conformities enjoined by Law, were but motes, in comparison of those beams, which now threaten to eclipse the lights of this English World, and to put out the very eyes of the Seers and Watchmen of this Church.  
Many excellent Ministers, for Learning, Piety, and Industry, (besides innumerable other Christians) did in former times, grow up, to great thrift in sound knowledge, and all beauties of holiness, even amidst those so much suspected and decried weeds of Conformity; which if they were not, as sweet Marjoram, very savoury; yet sure, they were not as (mors in olla) Colloquintida or Hemlock, very hurtful, or death in the pot; being judged by the wisdom of the Church and State here, and by the most learned Divines abroad, to be within the liberty and compass of those things, of Order and Decency, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: ut ordinata acies, As an Army with Banners, in Rank and File, where nothing may be deformed by being disorderly.  which by that one grand charter, 1 Cor. 14.40. are allowed by God to be ordered by the prudence of any particular National Church; And in which, all Churches, in all ages and places, have esteemed their several Customs, as Laws to them, without any breach of Charity, or prejudice of Christian Liberty, or blemish of the Faith; yet never (perhaps) without the offence of some particular Members in the Churches, whose fancies easily find fault with any things, whereof themselves are not Fathers, or at least Gossips. Humble Christians will thank God for moderate enjoyments; nor are they bound to contend for what they think best, to the perturbance of the public Peace. Patience is a remedy always near, easy, and safe; nor is it likely, that the state of any Church on Earth will ever be so happily completed, as to have nothing in it, which may displease any good man, 
Cato optimè sentit sed nocet interdum reipublicae. Tacit.  or which may not exercise his tollerancy, and charity; which are generally more commendable and unsuspected virtues, than those of zealous activity, and public opposition, which commonly draw somewhat upon the dregs of self, either as to Passion or Interest, 
Et multis utile bellum. Luc.  Party or Concernment: For, who is so mortified, that doth not hope to get something of credit, profit, or honour, by adhering to any side or new faction, against the former settle?  
How many learned and godly men are, and ever will be (till better grounds be produced, from Scripture, Reason, and practise of the Primitive Church) unsatisfied with the parity and novelty, yet pretended Divine Right, of the sole-headless-Presbytery; which challenges to itself, as from Christ, such a supreme power, as is exclusive and destructive of all Episcopacy; that is, of the constant Presidency of one, among other Presbyters; so placed by their own choice and consent?  
And no less unsatisfied are thousands of learned, and good Christians, with that power of Lay Elders; (for so they are best called, for distinction sake; and not Ruling Elders; lest by that title of Ruling, they should fancy and usurp the sole power of rule to themselves; which undoubtedly, is equally, if not eminently due to the Preaching Elders, who labour in the Word and Doctrine:) Touching which point of Lay Elders in the Church, I have read two Books written above thirty years since, by a very, learned, godly, and impartial Divine, Master Chibald of London: In the first of which, he proved these Lay Elders to have no place, office, use, 
Mr. Chibalds too Books of Lay Elders.  power, or maintenance assigned them by Scripture; nor ever in any Church of Christ; which he demonstrates in the second Book (which is full of excellent reading) as to the Fathers, Councils, and Histories of the Church: In none of which he finds them to have any footing, as to office and power, upon any Divine Right, ever owned in the Church; nor can they now have in every little Parish, or private Congregation; where the Country plainness may afford careful Overseers for the Poor, and Churchwardens; but not fit men to match with the Minister, and to fit as Rulers to govern their other Neighbours; who will hardly believe they have authority from Heaven to rule them, unless they see more abilities in them, than usually can be found. What use may be made of such Elders, in the way of Prudence among greater Representations of the Church, as in Synods and Councils, he leaves to the wisdom of those, that have power in such Conventions to call and regulate them: But he denies any thing, as of Divine Right, belonging to them; so, as to bind every Parish or Congregation to have them, which would be ridiculous, and most inconvenient. Both these Books being seven years since committed to the hands of Master Coleman, as then a Licencer, were unhappily, either smothered and embezzled, or carelessly lost; to the great detriment of truth in that particular: For, truly, in my best judgement, and in other men's of far better, to whom I imparted them, never any thing was written, of that subject, more learnedly, more uprightly, more copiously, or more candidly; especially, considering the Author was one that scrupuled some things of Conformity.  
In like manner, how few Christians in any Reformed Church are satisfied with those new, and strange Limbs, rather than Bodies of Independent Churches; (which word of bodying into small Corporations; is as a novel, so a very gross expression, and hath something of a Solecism; not only in Religion, which owns properly but one Body of Christ, 
Rom. 12.5. We being many, are one body in Christ. 1 Cor. 12.13. By one Spirit we are all baptised into one Body, which is Christ's.  which is his Catholic Church; whose communion with Christ, the only Head, and one another, as Members in several Offices and Operations, is by the same Faith, the same Scriptures, the same Ministry, the same Ministrations, and as to the main and substance, the same Christian Profession:) But it is also incongruous and absurd in ordinary significancy of Language; while by such a singular Bodying, they mean a Spiritual Union of those, that pretend to be most Spiritual Christians: Which names, and novel inventions, about constituting and completing Churches, in so many fractions, parcels, and places, a part from all others, by the means of an explicit Church Covenant, (as they call it;) how unscriptural; how unconform to the examples of all ancient Churches, how impertinent as to Piety; how dangerous and destructive to the Truth, Union, Harmony, and Dependence (which ought to be among all Christians, 
1 Cor. 12.25. That there be no schism in the body. (i. e.) In that one Body of Christ, the Catholic Church.  and all Churches, to avoid Schism in that one Catholic Body of Christ,) do they seem to many judicious and gracious Christians? who think themselves, and all others, that profess to be Christians, sufficiently added, and united to the Church, as the Primitive Believers, being once baptised, were without any more a do, yea, and declaredly bound by their 
* Acts 2.42. They that gladly received the word, were baptised; and the same day there were added (to the Church) about 3000. souls.  Baptism and Profession; to all Christian conversation, charitable communion, and holy walking, by these Public Bonds; and Sacraments of Religion, which they owned; and of which, they were publicly partakers and professors.  
So that, not only in these, but in many other things, we see the remedies, which some men apply to former seeming distempers, do (to many men) seem worse than the diseases ever were: The little finger of grievances, scruples, disorders, and scandals, being far heavier than the loins of the Law were in former-times; where, if there was less liberty by the restraints, which men had by Laws laid on themselves; yet there was also far less ignorance in names, fewer errors in judgements, 
5. Other weak conjectures of the causes of Ministers abating in their honour.  blasphemies in opinions, brokenness in affections, dissolutions in discipline, undecencies in sacred administrations, and licentiousness in the ordinary manners of men: So that if those times were not the golden age of the Church, sure these cannot brag to be beyond the iron, or brazen.  
No less superficial and unsearching are those Conjectures or Censures, which a late Writer makes of Ministers ostentations of reading, and humane learning in their Sermons, (of which, many men cannot be guilty, unless it be of making shows of more than indeed they have:) Also, he allegeth, as an occasion of Minister's lapse in their love, and respect among the people, their small regard, and strangeness to godly people: When it is evident, many men's and women's godliness, brings forth now no better fruit, than, first, quarrelling with; then neglecting; afterward, despising; next, separating from: after that, bitter railing against; and lastly, stirring up faction, not only against that one Minister, but his whole calling. Certainly, some are become such godly brambles, and holy thistles, as are not to be conversed with more than needs must, and are never to be treated with bare hands. But in case some Ministers, by many indignities provoked, grow more teachy and morose to these men's thrifty, inconstant, and importune godliness; If they fortify what they ass●●●, by the testimonies of learned men, (which is no more than is sometimes needful, among captious, curious, and contemptuous auditors,) yea, if they seem to some severer censor, something to exceed, in their particulars, those bounds of gravity, and discretion, which were to be desired; yet, what wise man can think, that such fleebites or scratches (in comparison) can send forth so great corruption, or occasion so ill a savour in the nostrils of God and man, that for these things chief, Ministers should be so much under clouds of obloquy and disrespect; that, although they have every seventh day, at least, wherein to do men good, and to gain upon their good wills, yet many of them are so lost, that there are but few can give them so much as a good word.  
But, 
1 Sam. 19.12.  some men are willing to mistake the Image and Goatshair for David, and pretend with Rachel, infirmities, 
Gen. 31.34.  when they sit upon their Idols. Alas, these cannot be the symptoms of so great conflicts and paroxisms, as many Ministers now labour under, who were sometimes esteemed very precious men, and highly lifted up on the wings of popular love and fame: In which respects, no men suffer now a greater ebb, than those that were sometime most active, forward, and applauded. The sticks and strains of lesser scandals, and common failings among Ministers, might kindle some flashes to sing and scorch some of them; but these could not make so lasting flames, so fierce and consuming a fire, as this is: In which, many, or most Ministers, that thought themselves much refined, and undertook to be refiners of others, are now, either tried, or tormented. Who sees not, that the fire and wood of this To●het, which God hath prepared, 
Isai. 30.33.  is not (as some conceive) only for Princes and Prelates, for Archbishops, and Bishops, etc. (In some of whom, what ever there was of want of zeal for God's glory, of sincere love to the truth, of charity to men's souls, I cannot excuse, or justify, since they could not but be as highly displeasing to God and man, as from both they enjoyed very great and noble advantages above other men, of glorifying God, advancing Christian Religion, and encouraging all true holiness: Nor was the having of Dignities and Revenues their sin, but the not faithful using of them; no wonder, if of them, to whom much was given, 
Luke 12.48.  much be required, either in duty, or in penalty.) But this Tophet is also (we see) enlarged, for the generality of Presbyters, and such as disdained to be counted the inferior Ministers; nor is this fire thus kindled in the valley of Hinnom, nourished only by the bones and carcases of ignorant, profane, and immoral Ministers (who are as dry sticks, 
Judas 12.  and trash; twice dead, to conscience, and to modesty; fit indeed to be pulled up by the roots;) but even those greater Cedars of Lebanon have added much to this pile, and fuel, who sometimes seemed to be Trees of the Lord, tall and full of sap; very able and useful in the Church; and, while within their due ranks and station, they were faithful, flourishing, and fruitful; whose very Children, and Converts, (their former disciples, followers, favourers, and beloved ones, 
Gen. 19.22. ) now in many places, turn Cham's, pointing and laughing at their Father's real or seeming nakedness; Who drinking perhaps too much of the new wine of state policies, opinions, and strange fashions of reformations, possibly may have been so far overtaken with the strength of that thick and heady liquor, as to expose something of shame and uncomliness to the view of the wanton world; where, not strangers, open enemies, proud, and profaner aliens, but even Protestants, Professors, Domestics, and near Allies, sit in the highest seat of scorners; inviting all the enemies of our Church, our Ministry, and our Reformed Religion, to the theatre of these times; Where, among other bloody and tragical spectacles, this is by some prepared for the farce and interlude; to expose by Jesuitical engines and machinations, the learned and godly Ministers, together with the whole Ministry of this Church of England, to be baited, mocked, and destroyed, with all manner of irony, injuries, and insolency: And alas, there are not many, that dare appear, to hinder the project; or redeem, either the persons, or the function; yea, many are afraid to pity them, or to plead for them.  
The merciful hearted, and tender handed God, who smites us, (whose hand we should all see, 
Micah 6.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and return to him, who hath appointed this rod and punishment) doth not use to make so deep wounds and incisions for little corruptions, which are but superficial and skindeep; nor to shoot so sharp and deadly arrows, in the faces of those that stand before him, as his Ministers; unless they first provoke him to his face, 
1 Sam. 2.22.  by their grosser follies in Israel, as Eli's sons did. Wherefore, I conceive, a further penitent search and discovery ought to be made of Ministers sins and failings, for which the Lord hath brought this great evil upon them; which although it be a just punishment, yet it may prove a fatherly chastisement to us all; and at once, both purge us, as fire from our dross, and by exciting those gifts and graces, truly Christian and Ministerial in us, it may prepare us, both for greater service, and ampler mercies, than ever yet we enjoyed, as Ministers in this Church; who have always lain under, and contended (since the Reformation,) not only with the burden of our own infirmities and defects, but also with the evil eyes, the envious hearts, the sacrilegious hands, the profane manners, the superstitious and factious humours of many men, both open enemies, and seeming friends: Some men's innate lewdness and pravity endures any thing easier, than an able and faithful Minister; others Cynical sourness grudges at any thing less, than to see Ministers enjoy either honour, or estate, beyond the vulgar: Both are ready to be severe censurers of Ministers faults, that so they may justify their hatred or envy; but neither are likely to judge righteous judgement, nor shall we, I hope, ever stand to these men's sentence.  
For my particular, I desire, both myself, 
6. What is conceived the true cause.  and others of my mind and Profession, may by an ingenuous acknowledgement of our failings, be fitted for Gods and man's absolution, both in present and after ages; that it may not be said, The Ministers of England erred greatly, and were punished sharply, yet knew not how to repent humbly, and truly; every one palliating their own errors, 
Nihil pudori esse debet paenitenti nisi non fateri. Ambr. de Poen. Of true Honour. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato de leg. Dial 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id.  and transferring the blame and guilt still upon others, when themselves were in somethings more blamable than any men, and merited, in their own censure, to be esteemed the chief of sinners.  
You then, O excellent Christians, know (in general) That all true honour from man, is but the agnition or reflection of those Virtues and Graces, by which men are, or appear likest to God; that is, truly good and useful to others: From God, honour bestowed on any men, is a testifying before men (in some way of his providence) his approbation of those graces and endeavours in us; by which we draw nearest to that resemblance of the Divine goodness, and holiness, which is lively set forth in the Word of God, and the example of Jesus Christ, who is the visible express image of the father's glory: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. H. b. 1. 1. 2 Pet. 1.4.  By the gracious imitation of which glory, human nature attains and partakes something of the divine; and by a kind of transfiguration both of mind and manners (as Moses and El●as in Christ's company on the Mount) both Christian Magistrates and Ministers, acting in holy and good ways, cannot fail by sincere honouring of God, 
1 Sam. 2.30. Those that honour me, I will honour.  to attain that honour which God hath promised; which consists, not so much in those preferments and applauses of the world, (which are for the most part vain, like itself;) but in that holy wisdom, gravity, and constanc●, which becomes a Christian, either in welldoing, or in comely suffering, according to the clear will of God in his Word; which gives both precepts and patterns of all true excellencies. The robes of true honour are not made of the slight and thin Cobwebs of popular opinions and practices, but are (te●â crassiore) of more solid and substantial virtues, as Gonsalvo said. Worthy actions do always, not only joy the soul, calm the conscience, and strengthen the heart; but also they make the face of good men to shine; conciliating such a majesty to virtue, and such beauty to true holiness, that even those who hate, and persecute them, (as to the interests of their worldly lusts) cannot in their judgements, but approve, reverence, and esteem them, even in the midst of their sufferings; 
Phil. 1.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; To you it is given, as a free favour; not only to believe, but to suffer. Pati pro Christo, honorarium Christiani. Ber.  which do not less honour and adorn them, than their wel-doing: For nothing discountenanceth a Christian, but the conscience of vile actions, and God's displeasure. In the judicious and constant way of holy walking, and honourably suffering, no man can lightly speak evil of another, without a secret shame, and reproach to himself; nor injure, or despite them, without some inward regret and pain.  
And certainly, the Christian World here in England, (which owed and owned as much to their Ministers heretofore, and esteemed them as highly, and treated them as honourably and ingenuously, as any people under Heaven could do their Teachers in Religion) would never have so much opened their mouths, and withdrawn their love and respects from many, if not most Ministers; nor would some men have dared so far to meditate, and endeavour their total ruin and extirpation; if we Ministers had not in some things (beyond the venials of common infirmity) either much exceeded, or come very short of those due bounds, wherein true Christian virtues, and especially Ministers excellencies do consist.  

7. The ordinary failings of Ministers, not the cause of their lapse.  Nor is it to be thought here, that the eyes of men are so severely fixed, only, or chief, upon the ordinary defects of Ministers, either in gifts or industry, proper to their calling; Although (God knows) even herein too many of us may be justly blamed, and without injury despised; as either wanting those ministerial abilities, which we might by prayer and study attain; wherewith competently to discharge, and adorn that sacred Work, and redeem it from vulgar invasion, which brings the highest contempt of it. The ignorance, idleness, indiligence, and needless nonresidency of some of us, from our charges, is not to be concealed. In others, the neglect of our studies, both in Divinity, and in all kinds of good learning, by which our profiting might appear to all men, 
1 Tim. 4.15.  is to be deplored: It is not expectable, that Ministers should increase in favour with God and man, 
Luke 2.52.  unless (as Changed ist did) they grow in wisdom too, as well as in age or stature: And alas, what fruit of honour to Ministers, or glory to God, or good to men's souls, can be reaped, either from those that Preach and Pray, chief for applause and popular air, 
Bonorum ingeniorum insignis est indoles in verbis verum amare non verba. August. Planctum mab●, quàm plausum.  taking much pains to little or no purpose; or yet from that contrary descending of others in their preaching to such a popular flatness, which stretcheth forth dead sermons, and spiritless prayers merely to an excessive length, (as if the Pulpits were their Coffins;) with so much insipidness, vain repetitions, vulgar flattery, senseless oratory; yea, and sometimes with strange figures of Blasphemies, which manner of summer men's preaching hath given (we see) the very meanest sort of hearers (who heretofore were wont to more useful, and more sober preaching and praying;) if they have any thing of parts, or pragmaticalness in them, not so much a presumption, as a just confidence, that they can both preach and pray, as well or better, than such lazy, supine, superficial, and empty Ministers; whose duller plainness, and ruder fervency, is not that demonstration of the spirit, 
2 Cor. 2.4. Conciones sacrae nec rudes esse debent, nec delicatae, nec cincinnatae, nec impexae: Simplex quaedam gravitas & subtilis soliditas adsit, quae pondus & ornatum deferat. Zanch. Orat. Sermonis vis & actionis vehementia materiei pondere aequanda. Quint. Lucens●putrido, Scenae in cathedram translatio.  which sets forth divine truths in their native Scripture-simplicity; which is their greatest strength and beauty (as the Sun's, when it shines freest from all mists and cloudings;) Nor are those men's rebust and deformed heats, that judicious zeal, which becomes g●ave Ministers, both as sober men, and holy Orators from God to the Church: For expressions ought always to be proportioned, in true oratory, to the weight of the matter in hand: Yea, where the unaffected quickenings of a Ministers own spirit, or the dulness of his Auditors, requires more than ordinary vehemency; yet still it must be carried with very comely heats and emotions, either for voice or gesture; but all the whole Pageantry of some men's preaching is, only a gratifying their own fancies and passions, or else a miserable way of mocking God, and cheating the poor people's souls; who (some of them) are as well content with chaff, as with good corn, or the bread of life; and if the flail be still going, they care not what grist ariseth: Others thirsting for the pure and wholesome waters of life, the idleness and poverty of these men, gives them to drink, only of that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) water, which is at their doors; in the shallow plashes and foul puddles of their own dull inventions; where their sudden and confused thoughts are oftentimes sooner out of their mouths, than in their minds: And this for want of either ability, or industry, 
Multi tadio investigandae veritatis ad proximo● divertunt errores. Min. Fael.  to dig to the depths of those sacred springs, the Scriptures; which chief afford that living water, which can refresh thirsting, wash polluted, and save sinful souls; which are not to be wrought upon by flat, or fine notions, by soft expressions, or by feminine insinuations; but by sound demonstrations, learned arguings, serious convictions, and masculine ways of expressions; 
2 Cor. 5.20.  such as become the Embassy and Ambassadors of God to man.  
But, as not these Ministerial defects, in their peculiar Function; so neither are they the private immoralities of their lives (which usually attend the negligence of their calling, and bring many scandals upon both their persons, and their function. These are not the spots, or that kind of leprosy, which could have thus made the whole body of their profession to be esteemed by many as unclean: For under these personal failings and deformities, (wherein some, and it may be too many of us, have been blamable in all times,) yet still, that ability, soundness, and diligence, which was found in many other worthy Ministers, both as to their learning and piety, was sufficient to preserve the dignity and venerableness of the function, from general obloquy, and contempt; nor ever was it brought to that precipice, where now it seems to stand, both as to disrespect, and danger.  

8. The main cause, as some conceive.  Until, that those thick clouds, and grosser vapours (heretofore unknown among Protestant Ministers in England) like a Scotch mist, or Egyptian darkness, came over the whole Firmament (almost) of this Church; darkening, and turning into Blood, even many of those Stars of the second and third magnitude, at least; which formerly shined, without blemish, in the soundness of their judgement, wel-guided zeals, meekness of their spirits, and diligence in their places, to all exemplary holiness; who (good men) probably did not know, while their nails were pared, and kept short, by the Laws and Government above them, how much they could scratch (even till the blood came) if once the liberty of times suffered them to grow so long, that some men's secular projects might use them, as the Ape did the Cat's paw. Then indeed it soon appeared, that though Ministers might be well-gifted, and well-affected men, as to the Reformed Religion, to the Laws, and all public Relations, yet they were but men; yea, though they were able and useful, while fixed in their Ecclesiastical orb and sphere; yet when they came to be planetary and eccentric to that duty and modesty, which the Laws of God and man most exactly require of them, as lights and patterns to others, than did their beams and influences begin to grow malign, fiery, and combustive.  
Hence too many Ministers are looked upon, (how justly God knows; and the World, with their own consciences, not I, must judge) as great incendiaries; full of violence, immoderation, tumultuary heats, and passionate transports; beyond, what was either comely, or just for grave men of their calm and sober profession; into which high distempers, it was as easy for men of learned parts, of zealous spirits, and little experience in humane public affairs, especially that of a Civil war, to fall; as for constitutions of high colour, and sanguine complexion, to lapse into Fevers or Calentures; which by degrees, if not allayed, bring the wisest and strongest men to rave, and fits of distraction: Such did those violent fits and inordinate activities seem to be (upon the second thoughts and cooler reflections of people) wherein many Ministers, so much, and so busily, appeared in Senates and Armies; in Conventicles and Tumults; more like Statesmen, Politicians, and Soldiers; or what became only light and vain persons, than like learned, grave, and godly men; such as were called to a spiritual, holy, and unbloody warfare: This forwardness in sanguinary motions, rendered Ministers vile, and contemned, even to those, who were content to use their uncomely activities. The sound of Trumpets, the clashing of Swords, the thundering of Canons, were not a newer and greater terror to men's ears in England, than were those bold Philippics, those bitter Orations, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. in Pericle.  those sharp Invectives, those cruel Rail, used by some Ministers, even in their Prayers and Preach, against those, to whom they formerly shown a fair compliance and subjection: Who, if they had deserved evil language, and railing accusations, yet of all men these did not become the mouths of Ministers; who should in public appear, as the Angels of God; with such modesty, light, and beauty, as sets them farthest off from any passionate darkness of mind, or deformity of manners, or undecency of expressions. Since Christ hath commanded them most eminently to bless those that curse them; to pray for those that persecute them, etc.  
After these, followed other vials of wrath, (poured forth from those, who should have been only Pitchers with Lamps, 
Judges 7.20.  filled with holy oil, and fired only with holy fire,) strange and new prodigies of opinions, in doctrine, government, and manners; sudden and violent changes (like wildfire) running even to all extremes; greater jealousies and impatiences of sufferings, than of sinning: Fierceness to be revenged upon any, by whom they sometimes thought themselves injured in the least measure, when it may be, it was not the man, as the Law, by which they suffered.  
Yea, when some Ministers were gratified with such measures of revenge, as might move even envy itself to pity those persons, who suffered indeed justly from God for their sins; yet from man, they chose affliction, rather than sin: Yet still many Ministers followed with severe censures, and harsh declaming, even the miseries of those their Brethren, or Fathers; (who were in all true worth, equal to them, and in many things, as well as in an envied authority, above them;) Yet in those sad ruins of some learned, grave, and godly men, they seemed to glory; casting faggots of calumnies into their fires; showing so little pity, and so much severity to them in calamities, 
Judges 1.7.  That it will be no wonder to see many of their own Thumbs and Toes cut off; and themselves brought to creep under, even enemy's tables, for their Bread; who helped or joyed so cruelly in maiming others, and bringing them even to a morsel of bread; Showing less pity and humanity to their destroyed Brethren and Fathers, than the Israelites did to the wasted Benjamites; 
Judges 22.2.  more rejoicing in the victory of a party, than deploring the sin, disorders, and miseries of the whole.  
The mean complyings also of some Ministers, with those weaknesses and extravagancies of some men's opinions and practices in Religion, which they then knew, or suspected to be evil and dangerous; of which, they have since been forced oft to complain with bitterness of soul, for want of timely reproving, and resolute opposing: Add to these, what is frequently observed, and with great scandal, Their shift and variating from one living to another, under pretence of Gods, or the people's call, (where the greater benefice is always the louder voice, and most effectual call) being always deaf to any thing, that may in any kind diminish their profit, or preferment: Still seizing (like ravenous Birds and Beasts, or cunning Woodmen) on any prey they can espy; upon which they gain by a thousand wind, and wily ambushes, though never so injurious to the true owners, even their Fellow Ministers, and their whole Families.  
These, and such like frequent public passages, together with some Ministers most imprudent neglects of opportunities, sometimes offered, and much in their power, by which, to have brought differences to an happy composure, especially in matters of Religion; which were neither great nor hard to have been reconciled by men of true Prudence and Christian moderation; (which virtues have great influence in things of extern form and policy in the Church of Christ:) The fatal omissions and rejections of fair offers; those cruel defeats also which have followed after, and the unsuccessful blast of all those plausible projects, and specious designs, which many of them had, for some time, driven on (as Jehu) very furiously, and as they thought very triumphantly; These, I say, and the like notorious imprudences, if not scandalous impieties, seem to many sober men, to have been among the chief mists and clouds, both of folly and infamy, which have risen from too many Ministers lives and manners, and so much eclipsed the glory and face of their whole Function, which they have rendered too many men suspected, as having more of the Jesuitick cunning and activity, than of that meek and quiet spirit which was so eminent in Jesus Christ; That from a pragmatical fierceness (which sought to have an Oar in every Boat) many Ministers are by many thought so superfluous, both in Church and State, that they are ready to throw them all overboard; as thinking there is no use of them, neither in the sad solemnities of Christians burial (who beyond all men, dying in the Lord, and in hope of a blessed Resurrection, ought not to be buried with the burial of an Ass, or an Infidel) nor in the joyful celebrities of marriage, where there needs not only much of humane prudence, as to choice; but more of divine benediction, as to the holy use, and happy success of marriage, which among true Christians, aught to be in the Lord; and so may, very well, bear the public benediction of those, who are to bless the people in the name of the Lord; yea, even in matters peculiar to their office, and over so esteemed, and used in the Church of Christ, both as to the Church-Government, Discipline, and holy Ministrations, of Prayer, Preaching, and Sacramental Celebrations, are Ministers, by many, thought more easily to be spared, and dispensed, withal, as to any public necessity; than any Bailiff in an Hundred, 
Precept est vulgi anim●●, & insa●o impetu à rerum abusis, adversus usum ipsum propelluntur. Petrarch.  or a Constable in a Village: And no wonder, for nothing is more ordinary, than for the most excellent things, once degenerated to abuses, so far to lapse in the opinion and esteem of vulgar and passionate minds, that they are ready, foolishly to wish, and greedily to welcome, the total disuse and abolition of them.  
I cannot write it, and I hope no good Protestant, 
9 The dishonour cast by some upon the Ministers of England.  or true English heart, will read it, without grief and shame, That I have lived to see that verified and fulfilled in too great measure, which 
* Campian. 10. Ratio. Nihil Clero Anlicano pu●idius.  Campian, an Eloquent railer, sometimes wrote (not with more malice, than apparent falsity, at that time, when the state of the Ministry in England had not more of public favour, than of true honour and merit, both for learning, piety, and order,) Nothing (saith he) is more putrid and contemptible, than the English Clergy. O that this reproach were with truth now to be contradicted, or confuted; which hath so heavily befallen us, and so justly; since too many Ministers became so tragmatick, so impertinent, so unsuccessful in State policies, in worldly projects, in secular agitations, in counsels and actions of war and blood, which they have agitated more intensively, than Church affairs and matters properly religious. How odious must it needs be, when they are publicly seen so vastly differing from that Spirit of the Gospel, which they Preach? So disguised in their Habit? so degenerating from their Calling? so different from the rule and example of the Lord Jesus Christ, of the holy Apostles, of the blessed Martyrs, of the primitive Bishops, Presbyters, and Confessors? These might be seen (possibly) after the pattern of their Saviour, riding meekly on an Ass, or, as Ignatius, on some vile beast, to be crucified; but they were never met, on red, and pale, and black horses; threatening blood, 
Rev. 6.  and war, and famine, and death, to the Ages, and Churches, in which they lived: By the imitation of whose wisdom from above, 
Jam. 3.17. Churchmen, by Civil and Canon Laws, were forbidden to have any thing to do in matters of blood, though but in a way of Civil Judicature. Among the Romans, Pontifici non licuit quenquam ●ccidere. Suet. in Vespas.  which was pure, and peaceable, and gentle, and easy to be entreated; by walking in the good old ways of meekness, patience, gentleness, and Christian Charity, Ministers were heretofore so highly esteemed, in this Church, That nothing was thought too much, or too dear for them: But, when by worldly passions and secular engagements, they are found too light for the balance of the Sanctuary, (where only learned humility gives weight, and an holy gravity to them;) when these sons of God court the daughters of men, and disguise themselves into the forms of Politicians; when they carry on vain and violent projects, and opinions, by pride, choler, fierceness, tumultuariness, faction, and sedition; or by rusticity, grossness, levity, and credulity, or in ways of scurrility, popularity, and cruelty; when to advance themselves to some show of power, they cry up the Sceptre and 
* John 18.36. My Kingdom is not of this world; (i. e.) After the way and forms of the Kingdoms of the World. Luke 17.21. The Kingdom of God is within you. Rom. 14.17. For the Kingdom of God is not meat and drink, (muchless, th● flesh and blood of Christians) but righteousness and peace, etc. Dan. 11.38.  Kingdom of Jesus Christ, to be carried on, after the fashions of this world, with Arms and Engines of War, to be erected upon the Bones and Skulls of their Brethren and Fathers; when Reformation of Religion must be squalid, and besmeared with the blood of Christians; when they make the Throne of Christ to be supported, as solomon's on both sides, with Lions, or Tigers, Bears and Wolves, instead of Lambs and Doves: As if Ministers had changed, or lost, their meek, humble, patiented, silent, crucified Messiah, and had got some Manzzim; a Mahometan God of forces; who is to be served in 
* Laudant Deum in tympano non in Choro. Classicum tenunt non pacem praedicant. Jonum aperiunt, quo clauso Christus natus: Bell●nae sacerdotes non eccl siae; Martis faces & ●itiones non Evangelii lumina; Cometae infausti, pests & dira omina; non stella salutares Christ●m pranuncianter: Greg.  Buff-Coats, and Armour, with the (Opima spolia) the goodly spoils and victims of slain Christians, their Neighbours, Brethren, and Fathers.  
Alas, who is so blind as not to see; who so dull, as not to consider, how destructive such distempers are (even in the justest secular conflicts) to the dignity; how contrary to the duty of true Ministers of the Gospel: Whose honour consists, in meekness, patience, humility, constancy, diligence, charity, tenderness, and gravity in their Preaching, Praying, and Living, joined to good learning, and sound knowledge? The want of these holy deportments conjured up those evil spirits of sacrilege, sedition, perjury, cruelty, contempt, and confusion, against them, and among them, which are not easily laid again: No man, ordinarily, being ashamed to offer that measure of scorn, evil speaking, ruin, and oppression; which they see, even some Ministers themselves have offered liberally to their Brethren, and Betters: Who can make conscience to destroy those, that make so little, to consume and devour one another? And this, at length, with the greater odium, because with the greater defeat: Honest meaning Christians expecting nothing less than such conclusions from the specious premises of zeal for Religion, and a through Reformation; when it is too evident, how much, not only the minds and manners of men, but the general form and face of the Christian and Reformed Religion, was never tending to more deformity, either in Doctrine, Government, or true Discipline, than now it is; as other where, so in England, through the miscarriages of many Ministers, as well as people. No wonder, if ordinary men (who naturally love not a Minister of God's truth) do easily disesteem those, who so little reverence themselves, and their holy Function: No marvel, if men make so little conscience to hear, or believe them, whose actions so contradict, and palpably confute, their former doctrine and manners: Yea, many now make conscience to neglect, despise, forsake, and separate from them; yea, some seek utterly to depose and destroy them; not only as useless, but as dangerous and pernicious creatures, who seem to have more of the Wolf and Fox, than of the Sheep and Lamb. Thus from Ministers of God's truth, peace, and salvation, they are too much fallen to be esteemed as State-firebrands, and by some as vessels of wrath, only fitted for destruction: What was sometime cried up as a commendable zeal (and who but Phinehas with his Javelin, was then thought fit to be a Priest to the Lord!) is now looked upon, as either miserable folly, or detestable fury.  
And certainly, 
10. Minister's duty in civil dissensions.  (in the calmest representation of things) if some warmth of natural zeal, and sparks of humane affections, were allowable to Ministers (who are still but men) in civil and secular affairs; relating (as they thought) to the good and safety of their Country, their Laws, Religion, Liberties, Estates, and Governors; yet should these warmer gleams in Ministers hearts, rather have vented themselves in soft dews and sweet showers, than in lightnings and hot thunderbolts, or coals of fire: Their politic Preaching, their earnest Prayers, their unfeigned Tears should have attempered, both their own and other men's passionate heats and propensities to civil flames: 
Vide Joel 2. v. 3, 10, 11, 13, etc.  They should, as 
* V 17. Let the Priests, the Ministers of the Lord weep: Let them say, Spare thy people, O Lord, etc.  the Priests of the Lord, have stood and wept between the Porch and the Altar; crying mightily to Heaven, that God would spare his Church, and people; And with men on Earth, they should have interceded, that they would pity themselves, and one another. Ministers of all men, should have studied, preached, prayed, wept, and fasted, all sorts and degrees of men in this Nation, (who were so many ways nearly related to one another) into calmness, moderation, Christian temper, forbearing, mutual condiscending, and proneness to reconciliation: If this would not do, they should have 
* Ezek. 22.30. I sought for a man among them that should make up the hedge, and stand in the gap before me for the Land, that I should not destroy it, but I found none. Caecina cùm milites, nec antoritate, nec precibus, nec manis retinere possit, projectus in limine, miseratione demum, quia per legati corpus eundum erat, clausit viam. Tacit. An. l. 1.  stood in the gap, or lain prostrate (as Caecina did) in the unhappy breach, and rather chose to be trodden under the feet of Armies, Men, and Horses, than to see the woeful day, in which their King, and Countrymen, and Fellow Christians, and Brethren, should rush into an unnatural war, to cut one another's throats.  
This I say, godly and tenderhearted Ministers should rather have done, than in the least kind, have kindled or fomented such unnatural flames, and unchristian feuds; rudely intruding themselves into all Counsels; full of restless stickling, State agitatings, politic plottings, cunning insinuating, put●d flatter, secret whisper, evil surmisings, uncomely clamours, and rude exasperating of fears to feuds, of jealousies to enmities, of misapprehensions to irreconcilable distances, especially in matters wherein their proper interests (as in those of Church-Government and Discipline) might seem any stop or difficulty to peace, or any occasion to war: Who concludes not, that in such violent deeds and demands, Ministers forgot and forsook the greatest honour and duty of their Function! which is, 
Matth. 5.9. 2 Cor. 5.20.  to be blessed peacemakers, to beseech men to be reconciled to God, and for Christ's sake to one another; by whose precious blood, they, above all men, should show they are redeemed from those fierce wraths, and cruel angers, which cannot but be cursed; and merit to be seriously and deeply repent, lest for them, Ministers be divided in Jacob, 
Gen. 49.7.  and scattered in Israel. And however, many hotter spirited Ministers, might have honest hearts to God and man; yet it appears they had but weak heads, and were not ware, That secular policies and worldly interests, though they begin never so plausibly, and ascend like vapours from fair grounds, yet they presently thicken like mists into black clouds, drawing on jealousies and fears like strong winds: These drive men to new counsels; after they plead necessities; and from necessity obtain what indulgences and dispensations soever, either prosperity, or adversity require, in order to that great Idol Self-preservation; which even in the Church of Christ exalts itself above all that is called God; far different from primitive practices, which were in ways of self-denial, Christian patience, and civil subjection, losing their lives to save them; following of Christ, in taking up his cross, 
* Tert. Apol. de Christianis. cap. 37. Omnia vestra implevimus, urbes, insulas, castella, municipia, castra, palatium, senatum, forum, etc. Et tamen libenter trucidamur. Et Cap. 30. Prec●ntes sumus semper pro omnibus Imperatoribus, etc.  when they wanted not numbers. All which holy Christian arts, by the unnecessary designs, precipitant counsels, and rash adventures, of some passionate, weak, or selfseeking men, are oft forced to vale, and give place to that, which is falsely called Reason of State; which loves not to be too straight-laced with any ties of true and selfdenying Religion; whose passiveness is the best preservative, both of the Church, and of any true Minister whatsoever.  

11. Ministers much ●ow to themselves their shame.  All true and wise Ministers teach, (and so they should practise) That it is better patiently to suffer 
* Mûlta toller●●us quae non probamus. Aug.  some deformities in Church, and pressures in State, than to be violent actors of any new ones, as a means to reform the old. And since the minds of men are generally prone to measure counsels, and purposes, by the events, they do easily conclude, That God never leaves a good cause (wherein his glory, and Churches good were said to be so highly interessed, so in the loss and lapse,) (as now the Presbyterian cause seems to be,) unless it were carried on by impure hearts, or unwashen hands; either hypocrisy leavening the end, or iniquity defiling the means: Truly it is seldom, that God waters good plants with so last streams, as he hath done that, which some Ministers sought so resolutely to plant in the Garden of this Church, what pains or perils soever it cost them, or the public.  
So that the present dangers, distresses, and complaints of many Ministers seem to most people to be, but as the just retributions of vengeance upon the rude frowardness, and factious forwardness, of many of them in civil troubles, which was far different from the tender and wise charity of the good Samaritan. 
Luke 10.30.  For these men finding this Church and State much wounded, as it was going from the Jericho of some grievances, to the Jerusalem of a through Reformation, (as was pretended) were too liberal of their vinegar, and too niggardly of their oil; by rash infusions, by undiscreet and unskilful searching the wounds, they made them deeper, wider, more festered and incurable: (clergymen's hands usually poisoning those light hurts in State, which they touch, or undertake to cure, with neglect of their Spiritual cures and callings.)  
Thus justly, and usually there follows the black shadow of shame and confusion, when Ministers of the Church had rather appear cunning active Statesmen, than honest quiet Churchmen; studying matchiavel, more than the Gospel; as if they were ashamed of the still 
* Mat. 12.19. He shall not strive, nor cry, neither shall any men hear his voice in the streets. Acts 2.2.  voice and quiet spirit of Jesus Christ; which descended upon his Apostles, not in the shape of flaming and dividing swords, but off 
* Lingu● Evangelica propitiis ignibus, & mollissimo servore, potenter at suaviter illuminare & perpurgare debent mentes ac mores hominum. Greg.  fiery cloven tongues: And this, not to set the world on fire, or to scorch and burn men, but softly to enlighten them; and by variety of gifts and graces, sweetly to warm them to a love of God, and mutual charity: Which is far from bringing in, either Christian Religion, or any Reformations, with wilde-fires, whirlwinds, and earthquakes; wherein Christians had rather quite cast off the cross of Christ from their shoulders, than bear it with any thing, which they count a civil burden; and wherein the meanest Ministers are more ambitious to wear a piece of the Pope's Triple Crown on their heads, in an imaginary parity of power, than either that of thorns, or that of olive branches; the one an emblem of their patience, the other of their peaceableness: When the very Novices and Beardless striplings, in the Ministry, which have but lately been manumitted from the rod and ferula, are more eager to rule and govern all in an absolute community, and Country parity, than either able to rule themselves, or patiented to be ruled, even by those that are worthy to be their Fathers, as every way their Elders and Betters; whom Age and Nature, Custom, Law, Reason, Religion, all order and polity among men, would have set as overseers over them; (howsoever, to some uses and ends, those, the younger Preachers, may be fit to be set over others, as Ushers of lower Forms:) When the passions and exorbitancies of some Ministers, shall punish other men's failings and sins, with greater of their own; and exceed what was most blamable in others, by such defects of charity, or excesses of cruelty, as are most condemnable in such as hold forth the love of God, and mercies of Christ to the World. What stability can be hoped in men's esteem and love, to such as are of so variable tempers, that they are not double, 
Jam. 1.8.  but triple minded men? sometimes Episcopal, then Presbyterian, after Independents, next nothing at all, unless it be something of an hobbling Erastian; who runs like a Badger, with variating and unequal motions, yet still keeping where the ridg of secular power goes highest; who is ashamed, not to seem a Christian, but yet afraid to be taught and governed, as Christians were in primitive times, when they had not the support of Civil Magistrates; whose protection in Government and duties religious, the Church willingly and thankfully embraces; but it cannot own the derivation of either its Institutions, or its Discipline, from secular Powers and Laws.  

12. Of changes in Ministers.  Not, that all mutation is the companion of folly or weakness; there are happy inconstancies, and blessed Apostasies; from Error to Truth; from Heresy and Schism, to Verity and Catholic unity; from factious pride, to obedient humility; from impotent desires of governing, to patiented submissions under due and settled Government; from 
* A castris Diaboli ad Dei tentoria, Felix transfuga, & beatus Apostata. Luth. 1 Thes. 5.22.  the Devils camps, to God's Tents. But then truth, and not faction; piety, and not apparent self-interest; a change of manners to the better, as well as of side, and principles, will follow; and not the least appearance once of evil: From which, Ministers of all men, must abstain. There must be no show or shadow of worsting and decays in holiness; of greater indifferencies in Religion; of any licentiousness and immoralities in manners; 
Phil. 3.19.  any of which, discover their bellies, or this world, to be their god, more than Jesus Christ, or the true God.  
And (which is most ridiculous and intolerable) many Ministers in their greatest rambl●ngs and shift, and separatings from themselves, and from all gravity, order, and modesty; deserting their former Station, Ministry, and Ordination; or taking it up upon some fanciful new way; some easy account of popular calling to any place; yet still they are many times eager declamers against Sects and Schisms, Heresies and Separations, Errors and corrupt Opinions, etc. that is against all that are not of their party, way, and faction: Not considering, that like Gehazi, the leprosy of those Syrians, cleaves to many of their own foreheads, who carry their heads full high.  
Now after all this, (which I reckon up, not in bitterness, but in charity, not for a reproach 
* Dum peccata aliorum confiteor, ipse compatiar, nec superbè increpo, sed lugeo; & dum alium fleo meipsum de fleo. Ambr. de Poen. l. 2. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stobaeus. , but for a motive to repentance, in myself, or any other, that may be guilty of any thing, unworthy and scandalous to our holy Profession;) It cannot seem strange, if Ministers are generally looked upon, as naked and ashamed of themselves; since many of them, have wantonly sinned themselves out of that innocency and protection (together with that love, respect, estate, and honour) which formerly they enjoyed; when publicks Laws and Authority compassed them about; keeping them, as in subjection and due obedience, so in plenty, safety, love, and respect. Which last, (preserving them from irreverence, affronts, and vulgar insolency) is easily obtained, when once the common people see that Power stands Centinel, and Civil Favour keeps a Guard, on any Men, or any Calling. Indeed, with the common sort of people, it matters not much, what straw and clouts the Scarecrow be made of, so it be set upon a Pole.  
By these secular and worldly temptations, hath the Devil, 
13. Minister's way of recovery.  in great part, beguiled the Ministers and the Ministry of England, of that favour, and those blessings which they once enjoyed; which to recover, by God's help, must be the work, not of weak, heady, popular, passionate, factious, and clamorous men, who are resolved never to confess any 
* Incidere in errorem imperiti est animi, at perseverare, postquam agnoveris, contumacis est. Salvia. l. 5.  error or transport, but to continue in that troublesome and rugged path of novel opinions, State projects, and secular ambitions; wherein they see they have lost themselves past all recovery, without ingenuous retractation and speedy amendment. The rashness and obstinacy of such Vzzahs, is not fit to stay the tottering Ark, who have almost quite overturned it; nor ever will they be able to bring back the pristine honour of the Ministry, or the majesty of the Reformed Religion: Their penitence, public, real, and as bold as their sin and error, will more recover and recommend them, than all those murmur and complaints, by which they scratch one another's itch; and confirm each other in their erroneous obstinacy, and defeated novelties. 
* Verè poenitentes pudoris magis memores, quàm salutis, esse non debent. August.  Ingenuous confessings and forsakings of their follies, facilities, superstitious heats and immoderations, will best reconcile them, not only to God and man, but also to themselves: Who can have little peace, while they are pertinacious in their errors, and are impatient to recant any thing, either in opinion or practice, although never so much amiss and blasted, both by the disfavor of God and man. This opiniativeness and restiveness in extern Forms of Religion, is likely, to be the greatest obstruction, which will hinder the recovery of Ministers to unity, order, and honour; which was ever greatest, when for their painful preaching, and peaceable living, they were persecuted by others, Heathens, or Heretics, or Schismatics; who never wanted will to vex the Orthodox Christians, when ever they had power; were their beginnings never so gentle, and their pretensions never so specious: But than is the regard to Ministers least, or none at all, when they turn pragmatics instead of Preachers; Persecutors instead of Peacemakers; and sticklers for, and with the world, rather than sufferers with, and for Christ. Since, being Ministers of Jesus Christ, the Lamb slain for the sins of the World, they are more comely on the rack, and at the stake; in the prison and dungeon, with bolts and chains, with wounds and brands for Christ's sake, than with Buff-coats and Belts, and Banners, and Trophies, dipped in and defiled with the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Orat. 40.  blood of their People, and Neighbours, and Governors, in any case whatsoever. Sure, it is hard for Ministers of the Gospel, to pick out Letters of Mart from the Gospel, or to have any Commission to kill and slay, from Jesus Christ; in order to reform Religion, or to plant any of his clearest Institutions; much less to pull down any ancient good orders in the Church, or to set up any new ones; which have so much of man's vanity and passion, that they cannot have any thing of Christ's divine appointment,  
Nor is this meek and passive temper, requisite in a true Minister, any softness and cowardice, but the greatest valour and magnanimity; which, having least of revenge, passion, selfseeking, humane faction, and worldly interest, (which are always dubious in their rise, and prone to be exorbitant in their progress, and most injurious in their success) have most of Love, Patience, and Christian Charity; which are indisputably commendable in the Christian, 
Psal. 15.4.  though they be to the man's own hindrance.  
It will not be asked of Ministers of the Gospel, at the last account, who fought, and slew, and spoiled, etc. but who fasted and prayed, and mourned, for the sins and judgements on the Nation, and Church; nor will they easily be found in God's Book of Martyrs, who died upon disputable quarrels in Civil Wars, while they neglected the indisputable duty of their Office and Ministry.  

Levit. 10.19. Thou shalt not sow thy field with mingled seed. Incongruam non probat mixturam Deus, & bonitate simplicissimus & simplicitate optimus. August.  Ministers never reap less crops of love or respect from men, than when they sow that forbidden mislane; the Tares and Cockle of passionate novelties, unproved opinions, and civil dissensions, among the seeds of Religion, and essays of Reformation: From which mixtures, those Ministers, whose gravity, wisdom, and humility, have most withheld, or soon withdrawn their hearts and hands, are the likeliest men, by their piety, moderation, patience, and constancy, in holy and justifiable ways, to recover and restore the dignity of their Calling; Who in the midst of those great and wide inroads, which have much broken down the fence, and occasioned the letting in all sorts of wild beasts upon the Lord's Vineyard of this Church; while others, like dead stakes, formerly making a great show in the hedge, are found rotten, weak, and unsound: These are evidenced to all true Christians, to be as living standards; well rooted in their pious principles, and not easily removed from that steadfastness, and meekness of their practices in ways of judicious constancy; which they have hitherto with patience maintained, in the midst of those tempests, which have not so utterly overwhelmed them, but that in many places they appear fixed and unmoved in their pious integrity, and patiented charity; which makes them looked upon with some eye of pity, love, and honour, by all ingenuous spectators; while yet, they generally reflect with scorn and laughter, on many others; who in the public storm, thought themselves gallant sailors and skilful steersmen; yet having made great waste of their patience, obedience, and discretion, they seem also much cracked in their conscience, credit, and reputation; For seeking, inconsiderately, to pull down, or to possess themselves of others Cabins, (who as Pilots had a long time safely steered the Ship) they have almost split, and sunk the whole Vessel, wherein they and others were embarked: Nor will they any way be able to buoy it up again, or stop the daily increasing, and threatening leaks, till forsaking those soft and shameful compliances with factious novelties, and immoderate ways of vulgar reformings, they return to that primitive firmness, and indisputable simplicity of the Ancient (which were the putest and best form) Churches, both as to Doctrine, Discipline, and Government; which not learned and unpassionate man needs go far to find out, either in Scripture patterns, or in the Church's after-imitation; by which the dignity of the Ministry, and Holy Mysteries of the Gospel, always preserved themselves, amidst the hottest persecutions, both in the love, and obedience of all sound and sober Christians.  
So that in my judgement, who know how hard it is to play an aftergame in point of Reputation, and who have no design but a Public and Common good, (writing thus freely, as under the favour, so without the offence, I hope, of any good man) The Ministers of this Church will never be able to stand before those men of Ai, their many adversaries; who are daily scattering them into many feeble factions, and pursuing them every where (so divided) with scorn; and afflicting them with many affronts and injuries; until having taken a serious review of their late extravagancies, and making a serious scrutiny into their consciences; and finding (as they needs must, if they be not wilfully blind, or obstinate) some accursed thing, some Babylonish garment, and wedg of Gold; something wherein proud, or ambitious, or covetous, or revengeful or injurious emulations, or other more venial errors have tempted t●● 〈◊〉 to offend; they cast them quite away; and so humbly re'ally themselves, to that Primitive Harmony, that Excellent Discipline, Order, and Government, wherein was the honour, beauty, and consistency of the Church and Christian Religion, even when least protected and most opposed by secular powers: Of whom Christian Bishops, Ministers, and People, never asked leave, either to believe in Jesus Christ, or to live after that holy form and public order, wherein Jesus Christ, and the blessed Apostles after him, established and left them, which obtained universal imitation, and use in all Churches, for many hundred of years, from true Christians, both Pastors and People, in the midst of persecutions.  

14. Jere. 6.16. Thus saith the Lord, Stand in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.  Out of which old and good way of Primitive Unity, Order, Government, Discipline, and holy Ministrations, if those immoralities be kept, (as they may most easily) to which (we see) the lusts and passions of men are prone to run, even in all 
* Non datur reditus ad unitatem nisi per veritatem, nec ad veritatem nisi per vetustatem; Quum illud est antiquissimum, quod verissimum. Cypr.  novel forms and inventions, (pretend they never so much, at first, to glorious Reformations;) Nothing can be a more present and soverein restorative for this Church, and the true Reformed Religion, to settle with truth, and peace among us; both to the comfort of all able Ministers, and the satisfaction of all sober Christians; who study the truth, and unity of the Faith, not the power and prevalency of any faction: We need not go far to seek the root and source of our miseries present or impendent, which have brought forth so bitter fruits; whereby God at once would show and satisfy vain men with their own delusions 
* Isai. 66.4. . In which, heady and highminded men, trusting more to their own wits or tongues, and to the 
* Jere. 17.5. Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord.  arm of flesh, in politic machinations, than to the living God, in holy and humble ways of truth and peace, have soon found them to be, both vain and cursed things.  
As it is evident at this day in the sad fate, which some Minister's folly, presumption, and precipitancy, together with other sinful frailtiles, and excesses, have brought upon themselves and their whole Function in this Church. Who, first despising, then destroying the Ancient and Catholic conduits of their Order and Ministry, (which, derived from Christ, by his Apostles; went on in an after constant succession of true Ministerial Power and Authority,) have digged to themselves, 
Jere. 2.13.  empty broken cisterns, of novel and divided ways, which can hardly hold any water; 
Judas 12.  but like wand'ring clouds without water, affecting Supremacy, or Parity, or Popularity in Church power, they have almost brought it to a nullity; through the encroaching and over-bearing of Blebeian Insolence; who finding Ministers thus divided among themselves, and scrambling for Church power in common, without any order or distinction, either of Age, or gifts and parts; the common people (being the most) begin to conceit and challenge to themselves, first a share, next the supremacy and original of all Church power; as if in the illiterate heads, illiberal hearts, and mechanic hands of the common sort of Christians, (and, without reproach, the most part of them, and the forwardest of them, against the Function of the Ministry, have been and ever will be of no higher rank, breeding or capacity,) Jesus Christ had placed the Keys of Heaven, the power eminent and paramount of all Church authority, and holy administrations; which Christ eminently, and his Apostles ministerially had, and exercised; afterward committing them to able and faithful men; such as (doubtless) were many degrees raised above the vulgar, and distinguished in gifts and power Ministerial, both ordinary and extraordinary.  
Thus from the head, and shoulders, and arms, (Jesus Christ, the Apostles, the succeeding Bishops and Presbyters) which were of Gold and Silver, Church power is by some forced to descend to the belly, thighs, and feet of the people, which are part of Iron, 
Dan. 2.32.  and part of miry-clay: Most of whom, so much stickling to be controllers of Christ's household (the Church) are not in any discreet and sober man's judgement, fit to be stewards, or scarce in any degree of ingenuous service, in a well ordered family; They may make good Gibeonites for the house of God, but very ill Levites or Priests.  
Thus I have showed how the sparks of many Ministers passionate opinions, and violent practices, flying up and down in their many disorderly breathe and extravagant Motions, both in Church and State; they at last, lighting upon the thatched houses, the combustible stuff of common people's minds, and manners, have set their own houses on fire, to the deformity, discontent, and danger of all that dare own themselves, and their holy Function, as delivered to them from a better and diviner hand.  
And indeed it is of the Lords mercies, that we have not been, ere this, utterly consumed both root and branch, for our follies and strange fires, by the malice, cruelty, and despite of those, to whose rage, as to the Seas, the Lord hath hitherto set bounds; who are our enemies, not for our sins and failings, but for the reformed truths, and Gospel's sake, which we preach and profess. Amidst the sequestrings, plunderings, silencings, wastings, affronts, calumnies, indignities, and discouragements cast upon, or threatened by some, against those of the Ministry, above any other calling; as if the Crosses taken down from Steeples and Churches, were to be laid on the necks and shoulders of Ministers; It is a wonder, that any remnant of godly, able, and true Ministers, hath hitherto escaped, through the indulgence of God, and the favour or moderation of some in power; who know not (it seems) how to reprobate all those as Antichristian, by whose Ministry, they may hope, themselves and others, either are, or may be brought to the saving faith of Jesus Christ, and to the hope of Gods elect: 
Exod. 2.8.  Nor can they yet be persuaded, to act as Pharaohs, that knew not Joseph.  
So that we cannot, but wonder (with thankfulness to God, and to those who now exercise civil power among us) that, the Reformed Ministers and Ministry in this Church, have not been made like Sodom and Gomorrah; when we consider, how many showers of fiery darts, from violent and cruel men, like thick clouds (pregnant with thunders and lightnings) hang over our heads. 
J●lian took away from the Clergy, all immunities, honours, and provisions of corn formerly by Emperors given to them; he abrogated all Laws in favour of them. Sozonen. l. 5. c. 5.  Who like Julian the Apostate, are impatient of nothing so much as this, That their should be any true Ministers or Ministry, in due order, holy Authority, Evangelical succession, and settled maintenance, continued in this, or any other Reformed Church. Who seeking to join the Lion's skin to the Fox's, would fain leven Military spirits against the Ministry, that so the Soldiery might use, or rather abuse, their Helmets as Bushels 
* Matth. 5.15. , under which they may put the Candles of the Ministry; thereby to overwhelm and extinguish those lamps of true Religion; pretending, that some Troopers flaming swords, as the guard of Cherubims, will be more useful to keep the way of the tree of life, than all those burning and shining lights of the true Ministers, who are rightly called and ordained in the Church; whose learned labours, and patiented sufferings in all ages, from the Apostles times, have undoubtedly planted, watered, propagated, and (under God) preserved the true Christian Religion; either from Heathenish ignorance, Idolatry, Atheism, Profaneness and Persecution, on the one side; or from Antichristian Errors, Superstitions, Corruptions and Confusions, on the other.  

16. Politic and Atheistical Engines used by some against the Ministry.  Yet are there now, not only secret undermine, but open engines used, by which some men endeavour utterly to overthrow these great boundaries, firm supports, and divine constitutions of Christian Religion; the Authority, Office, Power, and Succession of the true Ministers, and Ministry of the Gospel: Which plots and practices can be nothing else, but the devil's highway, either to utter Atheism, Irreligion, and Profaneness; or to the old grosser Popery, Error, and Superstition; or, at best, to those detestable and damnable formalities in matters of Religion, which our late Seraphic Sadduces, or Matchiavellian Christians have learned, and confidently profess. Some of whom (like Jezebel, 
Rev. 2.20.  that made herself a Prophetess, or like the old 
* Irenaeus l. 1. c. 35. Carpecratis & Gnosticorum dectrina, per fidem & operationem salvari homines; reliqua indifferentia secundum opinionem hominum bona aut mala vocari; cum nihil natura malum fit.  Gnostics, Montanists, Moniehes, Carpocratians, Circumsellians, Valentinians, and the like rabble of wretches) have their wild speculations, beyond what is written in the holy Scriptures, or ever believed and practised in the Churches of Christ; who teach men to think, say, and write, That God, Christ Jesus, the holy Spirit, good Angels and Devils; the Scriptures, Law, and Gospel, Ministry and Sacraments; the Souls immortality and eternity; the Resurrection and Judgement to come; all Virtue and Vice; Good and Evil; Heaven and Hell, all are but mere fanciful forms of words, fabulous imaginations, feigned dreams, empty names; being nothing without us, or above us. That all this, which men call Religion, is nothing else, but the issues of humane inventions; which, by the cunning of some, the credulity of others, and the custom of most men, serves, where seconded with power, to scare and amuse the world, so as to keep the vulgar in some awe and subjection.  
And in their best and foberest temper, they hold, That no Religion is, or aught to be other, than a lackey and dependant, on secular power; that piety must be subordinate to policy; that there the people serve God well enough, where they are kept in subjection to those that rule them: From whose politic dispensations and allowances, they are humbly and contentedly to receive what Scriptures, Law, and Gospel, holy Institutions, Ministry, and Religion, those, who govern them, think fittest, whereby to preserve themselves in power, and others in peace under them. That, where the principles of Christian, or Reformed Religion (which hath so far obtained credit in these Western parts of the World) do cross, or condemn the designs, and interests of those in Sovereinty, (how unjustifiable soever they are for righteousness or true holiness;) yet are they, by Reasons of State, and the supposed Laws of Necessity, first to be dispensed withal, and actually violated: Next, by secret warpings, variations, connivencies; and tolerations, they are to be ravelled, weakened, discountenanced, and decried. Thus gradually, and fuly introducing new parties and factions in Religion; which, cried up by men of loser principles, profaner wits, and flattering tongues; also set off and sweetened with novelty, profit, and power, will soon bear down, and cast out, with specious shows, of easier, cheaper, freer, and safer modelings, all true Religion, and the true Ministry of it; and all the ancient, (if they seem contrariant ways) though never so well settled, and approved, not only by the best and holiest of men; but, as to their constant preservation, even by God himself.  
Indeed, all experience teacheth us, 
17. Ambition the M●ch of true Religion.  That no passion in the soul of man is less patiented of sober, just, and truly religious bounds, than 
* Luctanter & agrè fert humana ambiti● Christi jug●●, am Dei Imperitur; nec libe●ter crutem gi●●●●●ui sceptra captant & diademata aucupantur. Parisiens.  Ambition; which will rather adventure, as it were, to countermand, and overrule God himself, than fail to rule over man. Nor hath any thing caused more changes, toss, and persecutions, in the Church, than this forcing religious rectitudes, and the immutable rules of divine Truth, Order, and holy Institutions, to bend to, and comply with, the 
* Cupido dominandi cunctis affectibus dominantior. Tacit. An. l. 15.  crookedness of ambitious worldly 
* Regnandi causa violandum est jus, caeteris aequitatem coal. Jul. Caes. Suet.  interests, Insomuch, that very Reformations pretended, and by well meaning men intended, have oftentimes degenerated to great deformities; through the immoderations, and transports of those, who cannot in reason of State (as they pretend) subject themselves to, or continue to use those severer rules of righteousness; or follow those primitive examples of holy Discipline and Religious orders, which Christ and his Church hath set before them; but they must so far wrest and innovate Religion, formerly established, and remove the ancient Landmarks, which their forefathers observed, as they find, or fancy necessary to the interest of that party or power, which they have undertaken.  
Hence inevitably follows by those unreasonable 
* Pope Pius the fifth, could not with patience hear of Ragioni di Stato, counting those pretensions to be against all true Religion, and Moral Virtues, L. Verul.  Reasons of State, (which, not the Word of God, nor his providence, nor any true prudence, but only some men's fancies, passions, lusts, and follies, make necessary,) That the ancient established Ministry, and true Ministers, be they never so able, worthy, useful, and necessary, must either be quite removed, and changed; or else, by degrees drawn to new modelings and Conformities; which can never be done, without great snares to many, injuries to others, and discouragements to all, that have any thing in them of Religious setledness; whose pious and judicious constancy in their holy way and profession, choosing rather to serve the Lord, than the variating humours of any men and times, shall be judged pertinacy, faction, and the next step to Rebellion; how useful, peaceable, and commendable soever their gifts, and minds, and manners be, in the Church of Christ.  
To this Tarpeian rock, and precipice, by God's permission, and the English world's variation in Civil and Ecclesiastical affairs, doth seem to be brought (as to some men's designs and purposes) the whole frame and being of the Reformed Religion in this Church of England, as to its formerly established Doctrine, Discipline, Government, and true Ministry. Not, but that I know, the Lord Jesus Christ can withdraw this his Church and Ministers (as he did himself) from their malice, 
Luke 4.30.  who sought to cast him down headlong from the brow of that Hill, on which their City stood: I know he is as willing, able, and careful to save his faithful servants, as himself. And who knows, 
2 Kings 5.  how far God may be pleased to use (as he did the relation of the 
* Serment●●●●cilla sequitur heri sanitas; per servulam captivam liberatur leprosus Dominus: De parvo momento pendent res magni momenti; u● vel ●●xima Dei esper●●ur. August.  captive maid, in order to his mercy, both for healing and converting Naaman) this humble Intercession and Apology of the meanest of his servants? who owes all he is, hath, or can do, to his bounty and mercy. God oft hangs great weights on small wires, and sets great wheels on work by little springs. We know, that words spoken in due season, before the 
* Monet Deus de proposito ut praeviniamus decretum; quasi à nobis poenitentibus poenitentiam discat dominus. Fulgent.  decree be gone forth, 
Zach. 2.7.  may be acceptable and powerful, even with God himself; how much more should they be as 
* Prov. 25.11. Verba tam splendida quàm pretiosa, & pietate bona, & tempestiditate grata. Bern.  Apples of Gold in Pictures of Silver, to sober and religious men; and in the behalf of those, who (at least) have deserved to be heard, before they be condemned and destroyed?  
I have read of Sabbacus, a King of Ethiopia, 
* Herodoti Clio.  who being by dreams admonished, that he could not possess himself of the Kingdom of Egypt, otherways than by Sacrilege, 
* Servile. de Mirandis. l. 1.  and the slaying of the Priests; he chose rather to lay aside his claim, and advantages of War, which he had gotten, and to refer the Government of that Kingdom to twelve Wisemen; who erected to the memory of that Prince's piety, one of the stateliest Pyramids of Egypt, which yet remains: How much more will it become Christians in any way of Power and Magistracy, not to make their way upon the spoils, nor lay the foundations, or to carry on the fabric of their greatness and dominion, upon the carcases and ruins of such as are able, true, and faithful Ministers of the true God, and the Lord Jesus Christ?  
However my own private comforts of life might other ways be, either secure, or satisfactory; yet how can I with silence, or as Nehemiah without sadness, 
Nehe. 2.2.  behold the miseries of many my Brethren and Companions? For whose sakes, I cannot but have great compassion, even in worldly regards; well knowing, that many, if not far the most of them, have born the heat and burden of the late days, or years rather, of great tribulation, beyond any sorts of men; to whom have been allowed some ways, either for reparation, or composition, or restitution, or oblivion: But not so to any Ministers; from some of whom hath been exacted the whole tale of Bricks, as to the necessary labours of their Ministry, and charges, when the straw of maintenance hath, in great part, been, either denied to them, or some way exacted from them; nor was ever any public ease, or relief granted to them in that regard.  
But it becomes neither them, nor me, in this particular, to plead or complain, as to any private interests, pressures, or indignities, already sustained. The Lord is righteous and holy, though we be wasted, impoverished, and exhausted; yea, though we be accounted, as the offscouring of all things (1 Cor. 4.13.) and as unsavoury salt fit to be cast on the dunghill. (Matth. 5.13.) While there are so many 
* Vel in hoc uno maximè inidonei, quòd sibi idonei videntur tam tremendo Ministerio. Jeron.  hasty intruders, and confident undertakers of the work of the Ministry, yet the best and ablest of us all, desire before the majesty of God, in all humility to confess, That we are less than the least of his mercies; that none of us are, as to God's exactness, or the weight of the work, 
2 Cor. 2.16. 2 Cor. 4.7. Non thesaurus debonestatur vasculo, sed vas decoratur thesaur●. Prosp.  sufficient for that sacred Office and Ministry.  
Yet since this heavenly treasure hath been duly committed to such earthen vessels, who have wholly devoted, even from their youth, their studies, lives, and labours, to the service of Christ, and his Church, in this work of the Ministry; since the public wages and rewards for that holy service, have by the order of humane Laws, by the piety, bounty, and justice, of this Christian Nation, been hitherto conferred upon them, and they rightly possessed of them; I cannot but present to the considerations of all men, that have piety, equity, or humanity in them, That there are no objects of pity and compassion, more pitifully calamitous and distressed, than those many learned and modest men, the godly and faithful Ministers of this Church of England, either are already, or are shortly like to be, if the malice of their adversaries be permitted to run in its full scope and stream against them; which will be like that flood, which the old Serpent, 
Rev. 12.15.  and great red Dragon, cast out of his mouth after the woman, (the Church) which would carry away both mother and child, old and young, the sons with the fathers, true piety with the whole profession; the present Ministers with all future Succession, as to any right Authority, and lawful Ordination or Mission.  

19 The cunning and cruelty of some against the Ministry.  What I pray you (O excellent Christians, all whose other excellencies are most excelled in your Christian pity and compassion) can be more deplorable, than to see so many persons of ingenuous education, good learning, honest lives, diligent labours, (after so much time devoted chief to serve God, their Country, and the Church of Christ, and the souls of their Brethren, with their Studies, Learning, and Labours) to be turned, or wearied out, of their honest and holy employment; to be so cast out of their houses and homes, together with all their nearest relations; to be forced to begin some new methods of life, in some mean employment or dependence; and this in the declining and infirmer age of many? wherein they must either want their bread, or beg it; or, at best, with much contention, against the armed man, 
Pr v. 24.34.  Poverty, in labour and sorrow, night and day, they must mingle their bread with ashes, and their drink with weeping; when they shall be deprived of all those public rewards and settled encouragements, (which God knows, were neither very liberal in most places, nor much to be envied, if 
* Matth. 24.12. Desti●●e charitate ●●cess● est abundare nequitiam, quum non auferantur iniquitatis stercora nisi per charitatia fluenta, & 〈◊〉, & gentem, & rempublicam, & ecclesiam validissi●● purg●●tia. August. Tep●●to ●●●ri●●●● fervore friges●●● & rigoscunt conscientiae. Bern.  charity did not grow cold, and iniquity abound) wherewith the whole labour of their lives, their learning and chargeable studies, besides their industry, humility, and other virtues, were but meanly, yet, to them, contentedly recompensed, by those Laws of public piety and munificence; which invested Ministers in their places and live, after the same 
* Ministers have the same Right to their Ecclesiastic estates by Magna Charta, as others have to their Temporalities. Concessimus quod Ecclesia Anglicana libera sit in perpetuum, & habeat omnia jura sua integra, & omnes libertates sua● illaesas. Magna Charta, c. 1. See the Statute of 2. Edw. 6. and 19 for triple damages in case of not paying Tithes, where due.  tenure for life, and good behaviour, that any man enjoys his freehold in house or land; keeping himself within the compass of the Law.  
And that the barbarity, impiety, and monstrosity of the injury, may seem the less with the common people, all these sufferings of poverty and necessity (which either have fallen upon some, or threaten other true Ministers in this Church,) must be attended with the black 
* Pereuntibus (Christianis sub Tiberio) addita ludibria, ut serarum tergis contecti lania●● can●●● interirent, & ubi dofecisset dies in usum nocturni luminis flammali urebantur. Tac. An. l. 19 Luke 23.34. Joh. 11.48. & 18.38.  shadows of all evil speaking and reviling; such as was used to their great master and institutor Jesus Christ; when he was to be thus crucified with contempt, lest the Romans come and destroy the City (though there was nothing found in him, by his Judge, worthy of death.) That so the proud mockers of the Ministry, may say with scorn, Behold, these men of God; these that pretended to preach salvation to others, let them now come down, and save themselves from that Jesuitick, Socinian, and mechanic Cross, to which they are with all cruel petulancy, either now, or shortly (as their malicious enemies hope and boast) to be fixed.  
O what would the enemies of this Reformed Church and State, 
20. Hoc Ithacus velit, & magn● mercentur Atride. Virg.  whatever they are, have wished more to crown their envious desires; and consummate their malicious designs; than to see, that woeful day, wherein this abomination (which threatens to make the Reformed Religion desolate, in this Church of England,) being set up, the whole Function and Succession of the true and lawful Ministry here, should be questioned, cashiered, triumphed over, and trampled upon, by the foot of Ignorance, Error, Popery, Jesuitism, Atheism, Profaneness, and all sorts of disorderly minds and manners?  
All which heretofore felt the powerful restraints, the mighty chains, the just terrors and torments cast upon them, by the convincing Sermons, learned Writings, frequent Prayers, and holy examples of many excellent Ministers in England; before whom the devils of ignorance, error, profaneness, schism, and superstition, 
Luke 10.18. Vera fulgente luce flaccessit fulguris coruscatio, terrore magìs quàm lumine conspicua. Chrysost.  were wont to fall as lightning to the ground, from their fanatic Heavens.  
Have all these Sons of Thunder and of Consolation too, (who were esteemed heretofore by all Reformed Christians in this Church, to be as Angels of God, Ambassadors from Heaven, Friends of Christ, the Bridegroom of their Souls; more precious than fine Gold; dearer, to humble and holy men, than their right eyes; the beauty of this Church, and blessing of this Nation,) Have they all been hitherto; but as Mahometan Jugglers, or Messengers of Satan, or Priests of Baal, or as the cheating Pontiffs of the Heathen gods and oracles? Have they all been found liars for God, and born false witness against the Truth, and Church of Christ? Have they arrogantly and falsely 
* Numb. 16.3. Ye take too much upon you, since all the Congregation is holy, every one of them, etc. Wherefore lift ye up yourselves above the Church of the Lord? Thus Korah and his company against Moses and Aaron.  taken too much upon them, in exalting themselves above their line and measure? Or magnifying their Office and Ministry, above the common degree or sort of Christians?  
And why all this art, fraud, and improbity of labour in Ministers! (Sure, with the g eater sin and shame learned and knowing men should weary themselves in their iniquity, 
Quò minor tentatio tò majus peccatum. Aquin.  when they had so little temptation to be, either false or wicked, in so high a nature:) Alas, For what hath been, and is, all this pompous pains, and hypocritical sweat of Ministers? Is it not for some poor living, for the most part; for a sorry subsistence, a dry morsel, a threadbare coat, a cottagely condition? In comparison of that plenty, gallantry, superfluity, splendour, and honour, wherewith other callings (which require far less ability or pains) have invited and entertained their professors in this plentiful Land? 
Judges 8.6.  Are not the glean of the grapes of Ephraim, better than the vintage of Abiezer? Are not the superfluities 
* Merito à secularibus negotiatoribus & lucro, & praemio superamur, quum caelestia & aeterna à Christo expectamus munera. Jeron.  of any ingenuous calling, beyond the necessaries of most Ministers? And all this, that after infinite studies, pale watch, fervent prayers, frequent tears, daily cares, and endless pains, exhausting their Time, Spirits, Estates, and Health, they might, through many vulgar slight, reproaches, and contempts, with much patience condemn themselves and their relations, first to 
* Grave est paupertatis onus ubi deest bonae conscientiae levamen; quâ sublevante gravescit nihil, quâ dulcante nihil amarescit. Petrarch.  poverty; which is no light burden, where a good conscience is wanting, or an evil one attend (as in this case malice doth suppose.)  
And, now at last, (after more than One thousand five hundred years, and one Century and half since the Reformation) in all which time this Nation hath more or less enjoyed the inestimable blessing (for so our pious Ancestors esteemed the lights of this World, the true Ministers of the Church, in their Prayers, Preaching, Writings, holy Offices, and Examples,) they should by some men be thought unworthy of any further public favours or employment, and to have merited to be counted as sheep for the slaughter 
* Rom 8.16. For thy sake are we counted as sheep for the slaughter, and killed all the day long; Lani●na diaboli Christi victima. Leo. They are Christ's Lambs, whom the Devil delights most to ●utcher. , in their persons: And as to their Function or Calling (which was ever esteemed sacred among true Christians) to be wholly laid aside and outed, with all disgraceful obloquys; as if they had been, but pious Impostors, devout Usurpers, and religious Monopolizers, of that holy Ordination, divine Mission, Power, and Authority, which Christ gave personally to the Apostles; and both by declared intent, and clear command, to their due and rightful Successors, in that ordinary Ministry which is necessary for the Churches good: Or at best they must be reputed, but as superfluous, burdensome, and impertinent, both in Church and State; chargeable to the public purse; dangerous to the public peace; useless as to any peculiar power of holy Administrations; which some think may be more cheaply, easily, and safely, supplied by other forward pretenders; who think themselves endued with greater plenitude of the Spirit, with rarer gifts, with diviner illuminations, more immediate teachings, and special anointings; by which, without any pains or studies, they are suddenly invested into the full office and power Ministerial: And as they are themselves led, so they can infallibly lead all others, into all truth; with such wonderful advantages of ease, and thrift, both for men's pains and purses, that there will be no need to entertain that ancient form, and succession of ordained Ministers, as any peculiar calling or function, amidst so gifted and inspired a Nation. So much more sweet, and fruitful, do these self-planted Country Crabs, and Wildings, now seem to many, than those Trees of Paradise, which, with great care and art, have been grafted, pruned, and preserved by most skilful hands; which these new sprouts look upon, and cry down, as only full of Moss and Missletow.  
In this case then, O you excellent Christians, such freedom, as I now use, I hope may seem not only pardonable, but approvable, and imitable to all good Christians, who fear God, and love the Lord Jesus Christ; who have any care of their own souls, any charity to the Reformed Churches, any pity to their Country, any tenderness to the religious welfare of posterity: And in a matter of so great and public importance, it is hoped, and expected by all good men, That none of you, either in your private places, or public power and influences, will by any inconsiderate, and mean compliance, gratify the evil minds of unreasonable men, in order to compass the Devils most Antichristian designs; who seeks by such devices, first to deceive you, next to destroy, and damn, both you and your posterity: Your 
* Blasphemiae proximum est Christiani silentium, ubi Christi causa agitur, & negligitur; quam filend● aquè prodimus ac Judas salutando, aut Petrus abnegando. Jeron.  silence or reservedness, in such a cause, and at such a time, as this, will be your sin; as it would have been mine: How much more, if you use not your uttermost endeavours, in all fair and Christian ways, to stop this Stygian stream; but most of all, if you contribute any thing of that power you have, whereby to carry on this poisonous and soul-destroying torrent. Words are never more due, than in Christ's behalf, who is the Incarnate Word; and for his Ministers, who are the Preachers of that Word.  

22. The sense of the best Christians, as to the Ministers case. 2 Sam. 19.30.  Non is this my private sense and horror alone, but I know you (O excellent Christians (who are (truly) men of pious and public; not of proud, or pragmatic spirits,) cannot but daily perceive, That it is the general fear and grief of honest and truly reform Christians, in this Nation; Who with one mouth are ready to say to those in place and power, as Abraham did to the King of Sodom, or Mephibosheth to David; Let those cunning, cruel, and covetous Zibas (whose treacherous practices, and ingrateful calumnies, seek to deprive us of our Houses, Goods, Lands, and Liberties,) let them take all, so as our David, the beloved of our souls, our Christ, our true Religion, our glory, our true Ministers and Ministry, may be safe; Let others take the spoils and booties of our labours, 
Gen. 14.21.  only give us the souls of ourselves, and our posterity, for a prey; which are like to perish for ever, unless you leave us those holy means, and that sacred Ministry, which the wisdom and authority of Christ only could (as he hath) appoint; which the Churches of Christ have always enjoyed, and faithfully transmitted to us for the saving of our sinful souls. This request, the very Turk's unasked, do yet grant in some degree to the poor Christians; who live under their dominion.  
And if it may seem to be our error and fondness, thus to prize our true and faithful Ministers, 
Illos nimis diligere non possumus Christiani, quorum Ministerio & Deum diligimus, & à Deo diligimur. Cypr.  and that only divine Authority, which is in their Ministry; yet vouchsafe to indulge us in the midst of so many epidemical errors, this one pious error, and grateful fondness; which not custom and tradition, but conscience and true judgement have fixed in us; since we esteem, next 
* Vnicus est modus diligendi Deum nescire modum. Aug.  God, and our blessed Saviour, and the holy Scriptures, the true Ministry of the Church, as that holy necessary ordinance which the divine wisdom and mercy, hath appointed, whereby to bring us to the saving knowledge of God, and our Lord Jesus Christ, by the Scriptures; That, as we owe to our parents, under God, our Natural and Sinful Being (whom yet we are bid to honour;) so our Christian, Mystical, and Spiritual Being, 
1 Cor. 4.15. Though you have ten thousand teachers in Christ, yet you have not many fathers; For in Christ Jesus I have begotten you through the Gospel.  we owe to our true Ministers, as our holy and spiritual Fathers; by whose care we have been truly taught, and duly Baptised, with divine Authority, in the Name of the blessed Trinity; both instructed, and sacramentally confirmed in that faith, which is the only true way of eternal life.  
By their study, pains, love, and diligence (when we would have been otherwise willingly ignorant, and wholly negligent of our souls good) our darkness (by God's grace and blessing on their labours (chief) hath been dispelled; our ignorance enlightened; our deadness enlivened; our enmity against God, and our Neighbour, removed; our hardness softened; our consciences purged; our lusts mortified; our lives, (as to an holy purpose, prayer, and endeavour) reform; our terrors scattered; our ghostly enemies vanquished; our peace and comforts obtained; our souls raised and sealed to a blessed hope of eternal life, through the mercies of God, and the merits of our Redeemer; whose Ambassadors, our true Ministers are ●. And indeed, we have no greater sign, or surer evidence of our faith in Christ, and love unfeigned to God, than this, That we love and reverence those, and their calling, as men who only have authority in Chriss name to administer holy things to us.  
And however others (who have lately sought to come in, 
23. Of Pra●enders to the Ministry.  not in 
* Seducunt è via incautos viatores, ut securius ipsos perdant lenocinantès lairenes. Greg.  by the door, but ever the wall; who seek also like 
* John 10.8. All that came before me, (i. e. as Messiah, or Christ) are thiefs and robbers. John 10.1. He that entereth not by the door into the sheepfold, but climbeth some other way, is a thief and a robber. Vers. 7. I am the door of the sheep. We can neither come to be of the sheep of Christ, but by faith in him; nor shepherds of those sheep, but by that door of authority, which Christ hath set open in the Church by Ordination. Bishop Downam Serm.  thiefs and robbers to lead us plainer people out of the right way, that they may the better rob and spoil us,) pretend they are so rarely gifted, that they will teach us the same, or higher truths; and administer the same holy things in a new and more excellent way, than ever the best ordained Ministers of this Church have done: Yet truly, (saving the confident boasting of these new masters) we could never, hitherto, discern in any of them, either by their much speech, or writing (with which they may make a great sound, and yet be very empty) any such sufficiencies as they lift every where so much to boast of: Muchless have they ever produced any show of Scriptural power, Divine authority, Mission from Christ, or footstep of Apostolical succession in the Church; in which, every one that can speak tolerably, we cannot think is presently sent of God, for a public Minister of holy things; no more than every well-spoken Traveller, or diligent Factor, or Carrier, is a Public Agent, Herald, or Ambassador to any Prince, or State, or City; although they may know their Princes, Masters, or Neighbour's mind, in many things. We know it is not, what waters men fancy, but what God appointeth, which will cure the blind or leprous.  
And we find by daily sad experience, that they, whose pride or peevishness forsakes, or scorns to use the waters of Jordan (the means which Christ hath instituted, and the Ministers, which by his Church he hath ordained) do commonly get no 
* Sacra mysteria non vi naturalin, sed voluntate dei supernaturali perficiuntur. August. In sac●●, sine mandato Divino vel maxima virtus deficit; cum illo vel minima valescit. Jeron.  more good by their paddling, 
2 Kings 5.12.  or dipping in other streams, (which they fancy better) than Naaman would have done if he had gone to his so much extolled Rivers of Damascus, and had forsaken Jordan: They may a little wash over, and for a while seem to hid men's leprosies of Ignorance, Error, Pride, Levity, Schism, Licentiousness, and Apostasy, but they cannot heal them; yea, rather they provoke the itch of novelty, and increase the leprous scurff of obstinacy; by which men refuse to be healed, and glory in their despising, and conquering all remedies: 
* Levit. 10.1. They offered strange fire before the Lord. V 2. And there went out fire from the Lord and devoured them.  Strange fires we know (of old) would burn, as well as holy, in a natural force; but it was neither acceptable, nor safe to be used in the solemn service of God; nor did it consume the sacrifice so much, as 
* Illorum temeritas irâ divinâ meritò castigatur, quorum autoritas sacro ordi●e non consecratur. August.  kindle the wrath of God, to blast and destroy the presumptuous offerers: However, good men might use it lawfully in their private hearths and houses, yet not at the Public 
* Tutus est in privatis aedibus pietatis & charitatis ignis; quô nec rite nec tutò in publicis Dei officiis uti possumus, quia non sine peccato, & ideo non sine peccato, quia sine Dei mandato. Zanch.  Altars, or in the Temple.  
So that indeed we cannot hope, that those whom the Lord hath not sent by his authority (which hath been committed to, and derived always by the hands of the Governors and Pastors of his Church) either can, or will take care to guide, or keep us and our children, in that true, 
Rom. 12.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  holy, and good way of reasonable and acceptable serving God; since themselves are (for the most part) such unreasonable persons; of so silly, blind, weak, wand'ring, vain, and various spirits; abounding in nothing so much, as in their ignorance, pride, confidence of themselves, and contempt of others: And what they pretend to do, as to any holy Ministrations, is not, as of any duty, conscience, 
1 Cor. 9.16. Va negligenti officium, quod debuit, & arroganti, quod non debuit. Bern.  necessity, (as St. Paul, (who applies that) Woe to me if I preach not the Gospel, etc.) but merely, as of courtesy; as arbitrary and spontaneous; as of novelty and curiosity, when, where, what, how, and as far, as their own sudden fits, humours, and interests; or others flatteries and vulgar applauses move them; while the novelty, curiosity, and admiration of these men's boldness, more than of their rare gifts, 
2 Tim. 4.3. They will not endure sound doctrine, but after their own lusts shall they keap up to themselves Teachers, having itching ears.  works upon the itching ears, not the humble hearts of their gaping, or giddy hearers.  
Such Ivy and Country Garlands, as these men hang out in their private Cells and Conventicles; or in their more Public Fairs and Taverns; are no temptations to us, to think their unseasoned new bottles; or their flatuous and unrefined Wines, (which have fumed so much into their own, and their auditors weak heads, that many of them every where reel and stagger, and vomit out their own shame, and wallow in their filthiness, like drunken men) are any way comparable to our old bottles, 
* Matth. 9.17. Vetus vinum mulso longè defaecatius; & gustu suavius, & spi●itu lenius, & aetate moll●us, & sanitate salubrius, & cerebrum minus movet, & co● magis reficit, Greg.  and veterane Wines; which are found, sweet, well-refined, and full of spirits. Nor will these new patches of gifted, but unordained Preachers, ever be suitable with, or comparable to our good old Garments 
* Matth. 9.16. Ecclesiae vestem (ordinem scilicet & decoram politiam) & deforminovitate lacerant, & ●urpiter lacerando magis deformant novatores. Prideaux. , the learned, ordained, and true Ministers, either for durableness, comeliness, or comfort; being heavier in the Summer of prosperity, and colder in the Winter of adversity. So that they are rather a shame, an oppression, and deformity to us, to our reformed Christian Religion, and to our Church, and Nation; as if we had chose, rather to be clothed with a ridiculous pybald fools-coat, or a beggar's cloak, chequered with infinite rents and patches, than with that holy and comely Garment of order and unity which Christ left to his Church and Ministers (like his own) without any rent or seam: That is, An uniform, complete, constant way, 
John 19.23. Qualis Christi vestis inconsu●ilis, inconsissa, talis esse debet ecclesiae constant ord● & politia uniformis. August.  and order of holy Ministerial power, derived in a right and successive Ordination: These new short jumps of unordained Teachers, are to the Churches and Religion's proportions, like the coats of David's Messengers, 2 Sam. 10.4. when they had been shamefully and spitefully treated by ungrateful Hanun; exposing indeed our Nation, and our Religion, to all 
* Quantum deest autoritati, tantum adest pudori, aut inverecundi●; Nihil enim impudentius, quàm injussum muneri, aut officio cuicunque sese immittere. Gerard.  reproach and scorn; when all round about us shall see such feeble and uncomely parts, as indeed these gifted men, for the most part, are, in the body of our Church, thus discovered, which were far better concealed and hidden.  
Yea, 
24. Boldness of unordeined Teachers. Num. 22.28.  although they may (with truth) in somethings justly tax and reprove, some failings, or faults in some, yea, all our Ministers; yet we do not think presently they are to intrude into their places, and Ministry; no more than Balaam's Ass might presume to become, presently, a Prophet; because it sometimes spoke and reproved its master's madness. 
2 Pet. 2.16.  Nor do we see any reason, that men should wait upon the lips of such animals for Instruction, who cannot justify their speaking without a miracle; no more indeed, than these new Teachers can their challenging the public place, and constant office of Christ's Ministers, to which they have no ordinary Call or Mission.  
Indeed we have rather cause, greatly to suspect these intruders, as for many other things, so for their boldness and forwardness: Since, such as have been ablest for that great service, 
So Moses, Isaiah, Jeremiah, Ezekiel.  have always been 
* St. Jerome tells of Neposianus: Eò dignior quo se clamabat indignum, fugiebat, dum populus quarebat; Humilitate saperabat invidiam. Ep. ad Heliod. So Socrates of Ammenius, when he was sought to be made a Pastor of the Church. Lib. 6. c. 30.  modestly slow, and humbly reserved: That these men's undesired promptitude is like that malicious readiness of Satan, who, uncalled, presents himself among the sons of God 
* Job 1.6. & 2.1. 2 Cor. 11.13. ; so are the ministers of Satan most prone to transform themselves by their hypocrisies, into angels of light; in order to advance hellish darkness, and damnable doctrines. And the times are much injured by reports, if it be not in some degree true, That many of these Mushroom Ministers, the most forward Teachers of this new race and mechanic extraction, are such persons in disguises of vulgar plainness, 
Nunquam periculosi es fallit t●neb●arum & mendaciorum pater, quàm cùm sub lucis & veritatis specit delitescit. Jeron.  and simplicity, who have had both their learning and their errand from the vigilant Seminaries beyond Sea: Out of which Galliles can come little good to our Reformed Church and Nation. Satan is not less a Devil, when he will seem a Doctor; nor more a dangerous tempter, than when he would appear a zealous teacher. Whence soever they are, sure we are, That many of these, who are so suddenly started up into Pulpits, are not ashamed to vent by word and writings, such transcendent blasphemies; That they teach whatever they think or say, of the Majesty of God, of Christ, of the holy Spirit, of the Divine Nature, though never so irreverent, profane, and ridiculous; yet it is no blasphemy, but sublimity; 
So Irenaeus, l. 1. Tertul. de prae. ad Hae. Austin. de haer. & de unitate Eccles. c. 16. Tells us of the Partantil●quia Haeraticorum. Vid. p. 204.  no profaneness, but getting above, and out of all fornis; Whatever they contradict of the clear literal sense, and rational scope of the Scriptures, though it seem, and be never so gross a lie and error, in the common significancy of the words, yet it is a truth in the spirit; Whatever they act, never so disorderly, brutish, horrid, obscene and abominable, yet it is no sin, but a liberty, which God, and Christ, and the Spirit exercise in them, who cannot sin.  
Nor is this the least cause we have to suspect, beware of, and abhor these new Modellers and Levellers of the Ministry; That, how different soever their faces and factions are, one from another, (though they go one East, and the other West; whether they separate, or rank, or seek, or shake,) yet still they meet in this one point, No Ordination, no Function, or peculiar Calling of the Ministry: The Serpent's tail meets with his head, that he may surround truth with a circle of malice; 
In hoc uniformes esse solent errantium deformitates, quod rectè sentientes odi● habent. August.  As Herod and Pilate, they agree to crucify Christ; as Samsons Foxes, though their wily-heads look several ways, yet their filthy tails carry common firebrands; not only to set on fire the sometime well-filled and fruitful Field of this Church; but also to consume the very laborers and husbandmen. Their eyes and hands are generally bend against the best and ablest Ministers; and their spirits most bitterly inconsistent, with that holy Ministry, which Christ once delivered, by the Apostles, to the Church; and which, by the fidelity of his Church, hath been derived to us; of which, we and all the true Churches of Christ, have in all ages had so great, and good experience; which no malice of devils, or personal infirmities of men, have been hitherto able so to hinder, as wholly to interrupt; much less so to corrupt it, that it should be, either just, or any way necessary to abolish it, according to those tragical clamours, and tyrannic purposes of some unworthy men; whose malice and cruelty, 
Esther 5.9.  (as our modern haman's) doth hope, and daily with eagerness expect, when the whole Function and Calling (which is from God, though by man) of the ordained and authoritative Ministry (which hath succeeded the Apostles to our days) shall be trussed up that fifty footed Gallows, which malicious and ungrateful envy, or sacrilegious covetousness, or vulgar ambition, or Jesuitick policies, hath erected for the whole Nation of the ancient and true Ministers; And all this, because (like Mordecai) they will not; nor in any Reason, Law, and Religion, can bow down, or pay any respect (such as the pride and vanity of some men expect) to those high and self-exalting gifts; whereto their Antiministerial adversaries pretend; and which they seek to cry up in their meetings and scribble; with which they say, (and only say) They are divinely called, and more immediately inspired, not only above their fellows and brethren (who are still modestly exercised in their first mechanic occupations) but even above those, that are much their betters, every way; and, who merit to have been, (and possibly have been to many of them) as Fathers in Religion; by whose pains and care, with God's blessing, the true Christian Religion in all ages hath been planted, propagated, and preserved, or (where need was) reform, and restored to its essential lustre and primitive dignity.  
So that the cruel contrivances and desperate agitations, 
25. Sober man's greatest sense. Revel. 12.4.  carried on by some men against the true Ministers and Ministry in this Church, (like the looks of the great red Dragon, upon the Woman of the Revelation) have a most dire and dreadful aspect; not only upon all good learning and civility, but also upon all true Religion, both as Christian, and as Reformed. Threatening at once to devour the very life, soul, beauty, honour, ●oy, and blessing of this Nation; on which we may well write Ickabob, 
1 Sam. 4.21.  the glory is departed from our Israel; so soon as the fury of these men hath broke the hearts and necks of our Elies, the Evangelical Priests of the Lord, the true Ministers of Christ, who are as the chariots and horsemen of our Israel.  
Civil changes and secular oppressions have their limits, confined within the bounds of things mortal and momentary, with which, awise and well settled Christian is neither much pleased nor displeased, 
Quadratus cùm sit vir bonus ad omnem fortuna jactum aquabilis est & sibi constans. Sen. Tanto satius est esse Christianum quàm hominem, quanto praestat non omnino esse hominem quàm non & esse Christianum. Bern.  because not much concerned, nor long: (For no wind from the four corners of the Earth, can blow so cross to a good man's sails, but he knows how to steer a steady course to Heaven, according to the compass of a good Conscience.) But what relates to our souls eternal welfare, to the inestimable blessing of present times and posterity; What more concerns us in point of being true Christians, (that is rightly instructed, duly baptised, and confirmed in an holy way) than any thing of riches, peace, honour, liberty, or the very being men can do; (for without being true Christians, it had been good for us, we had never been men;) what evidently portends, and loudly proclaims Darkness, Error, Atheism, Barbarity, Profaneness, or all kind of Antichristian tyrannies and superstitions, to come upon us and our children; instead of that saving truth, sweet order, and blessed peace; instead of those unspeakable comforts, and holy privileges, which we formerly enjoyed, from the excellency of the true knowledge of our Lord Jesus Christ, declared to us by the labours of our true and faithful Ministers: We hope it can offend no good Christians to see us, more piously passionate, 
Sancta & laudabilis est in religionis nego●io impatientia. Jeron. Judges 18.24.  and more commendably impatient against those who seek to deprive us of all those divine blessings, than Micah was against those, who stole away his gods, and his Priests; in as much as our true God, and true Saviour, and true Ministers, infinitely exceed his Teraphins, his Ephod, his Vagrant, and idolatrous Levite, who yet was as a father to him: Who can wonder! if we, or any other, who have any bowels of true Christians, or tenderness of Conscience for our Reformed Religion, 
1 Kings 3.26. Viscera genuinam matiem indicant: Ex vero dolore verus amor dignoscitur. Fictitius & ●●er etricius animus facilè patitur infantem dividi. Greg. Judas 1. 2 Cor. 4.7.  do (as the true Mother did) passionately yern within themselves, and earnestly cry to others, lest by the seeming liberty of every ones exercising his gifts, in Preaching and Prophesying, their eyes should behold the true and living child of Religion reform, cruelly murdered and destroyed, under pretence of equable dividing it; to gratify thereby the cunning designs of an impudent and cruel Harlot. It is the least, that we as true Protestants in this Church of England can do, earnestly by prayers to contend with God and man, for the faith once delivered to the Saints; that we may neither craftily be cheated, nor violently rob, of that only heavenly treasure of our souls; nor of those earthen vessels, which the Lord hath chosen and appointed, both to preserve it, and dispense it to us; namely, the truly ordained and authoritative Ministers; the original of whose office and power, as of all Evangelical Institutions, is from our Lord Jesus Christ, and not from the will of man, in any wanton, arbitrary, and irreligious way.  

26. Who are the Antiministerial adversaries most, and why.  Thus then may your Virtuous Excellencies easily perceive, That it is not as mine, or my Brethren, the Ministers, private sense alone, but it is as the public echo of that united voice, which with sad complaint and doleful sound, is ready to come from all the holy hills of Zion; from every corner of the City of God in our Land; through the prayers and tears, sighs and groans, of those many thousands judicious and gracious Christians, who are as the remnant that yet hath escaped, the blasphemies, extravagancies, seductions, pollutions, and confusions of the present world; occasioned by those, who neither fearing God, nor reverencing man, seem to have set up the design and trade of mocking both. 
●uci nimi●um adversantur m●ritò, qui teneb●arum opera operantur. Aug.  None bear the true Ministry with less patience than they, whose deeds will least endure the touchstone of God's Word: Whose violent projects against this Church and State, (being wholly inconsistent with any rules of righteousness and godliness) makes them most impatient to be any way censured, crossed, or restrained, by those precepts and patterns of justice and holiness, which the true Ministers still hold forth out of God's Word, to their great reproach and regret; no more able to bear that freedom of truth, than the old world could bear Noah's, or Sodom Lots preaching of righteousness. To these men's assistance comes in (by way of clamoring or petitioning, or writing scandalously against the Ministers, and Ministry of this Church) all those sorts of men, whose licentious indifferency, profane ignorance, and Atheistical malice, hath yet never tasted, and so never valued the blessings of the learned labours and holy lives of good Ministers; both these sorts are further seconded by that sordid and self-deceiving covetousness, which is in the earthy and illiberal hearts of many seeming Protestants; who either ingratefully grudge to impart any of their temporal good things to those of whose spirituals they partake; 
Rom. 15.27. 1 Cor. 9.11.  or else they are always sacrilegiously gaping to devour those remains of Bread and water, which are yet left, as a constant maintenance to sustain the Prophets of the Lord in the Land.  
And lastly, not the least evil influence falls upon the Ministers and Ministry of this Reformed Church, by the cunning activity of those pragmatic Papists, and Jesuitical Politicians, (for all of the Roman Profession are not such) who make all possible advantages of our civil troubles, and study to fit us for their sumation, and a recovery to their party, by helping thus to cast us into a Chaos, and ruinous heaps, as to any settled Order and Religion: The most effectual way to which, they know is, To raise up rivals against, to bring vulgar scorn and factious contempt upon, to foment any scandalous petitions against Ministers, and the whole support of the Ministry, that so they may deprive that function, of all the constant maintenance, and those immunities, which it hath so long and peaceably enjoined, by the Laws, (which are, or aught to be, as the results of free and public consent, so the great preservers of all estales in this Land.) Thus by starving, they doubt not, speedily to destroy the holy function, divine authority, and due succession of all true reformed Ministry in England; Solicitously inducing all such deformities, as are most destitute of all sober and true grounds, either of Law, Reason, Scripture, or Catholic practice in the Church of Christ; Thus shortly hoping, that from our Quails and Manna of the Learned and Reformed Ministry, and true Christian Religion, we may be brought back again to the Garlic and Onions of Egypt, to praying to Saints, to worshipping of God, in, or by, or through Images, to such implicit Faith and Devotion, to trust in Indulgences, to the use of burdened, or maimed Sacraments, to those Papal Errors, Superstitions, and Usurpations, which neither we, nor our Forefathers, of later ages have tasted of; which, however somewhat better dressed and cooked (now) than they were in grosser times; yet still they are thought (and most justly) both unsavoury and unwholesome, to those serious and sounder Christians, who have more accurate palates, and more reformed stomaches: 
Si canonicarum Scripturarum autoritate quidquam firmatur, sine ulla dubitatione credendum est: Aliis verò testibus tibi credere vel non credere liceat. August. ep. c. 12. Hoc prius credimus, non esse ultra Scripturas quod credere debeamus. Tertul. de prae. ad Hae. l. 3. Sacris Scripturis non loquentibus quid loquetur? Ambr. voc. Gen. l. 2.  With whose judgements and consciences, nothing will relish, or down, as to doctrine, and rule of Faith, or Sacramental Administrations, and duties in Religion, which hath not Scripture for its ground; to which, no doubt, the primitive and purest Antiquity did consent: To whose holy rule and pattern, this Church of England in its restitution or reformation of Religion, did most exactly, and with greatest deliberation, seek to conform both its Ministry and holy Ministrations, using liberties or latitudes of prudence, order, and decency, no further, than it thought might best tend to the edification and well-governing of the Church, 1 Cor. 14.40. Wherein it had (as all particular National Churches have) an allowance from God, both in Scripture, and in Reason.  

27. Things of Religion ought first and most to be considered by Christian Rulers.  But, as if nothing had been reform and settled with any wisdom, judgement, piety, or conscience in this Church, nor hitherto so carried on by any of the true and ordained Ministers of it; infinite calumnies, injuries, and indignities, are daily cast upon the whole Church, and the best Ministers of it: The cry whereof (no doubt) as it hath filled the Land, so, it hath reached up to Heaven, and is come up to the ears of the most high God.  
And therefore, I hope, it will not seem rude, unseasonable, or importune to any excellent persons of what piety or power soever, if it now presseth into their presence; who ought to remember, that they are but as Bees in the same Hive; as Aunts on the same Molehill; and as Worms in the same clods of Earth, with other poor inferior Christians, whom they have far surmounted in civil and secular respects. The swarms and crowds of worldly counsels and designs, we hope, have not (as they ought not) overlaid or smothered all thoughts, care, and conscience of preserving, restoring, and establishing, truth, good order, and peace, in matters of Religion: Which are never by those public persons, who pretend to any thing of true Christianity, to be so far despised and neglected, that those above all other matters of public concernment, should be left, like scattered sheaves, to the wastings and tramplings upon by the feet of the Beasts of the people; 
Meritò à Deo negliguntur quires Dei secularibus post ponunt negotiis. Cypr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Primum quod sanctum. Plat. Matth. 6.31. Hag. 1.4. Is it time for you to dwell in your ceiled houses, and this house lie waste. V 5. Now therefore, saith the Lord of hosts, consider your ways. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arat. Phainom.  ungathered and unbound by any civil sanction and power, agreeable to holy order, divine method, Christian charity and prudence. Possibly it had fared better with all estates in this Church and State, if they had learned and followed, that divine direction, and grand principle in Christian politics, First seek the Kingdom of Heaven, and the righteousness thereof, and all these things shall be added to you: The neglect of God's house, (the Church) and its beauty, holy order, and ministry, hath been a great cause of overthrowing so many seiled houses, which were covered with Cedar, and decked with Vermilion and Gold.  
Certainly no men employed in public power or counsel, have any business of so great concernment, or of so urging and crying necessity as this, The preservation of the true Evangelical Ministry, in its due power and authority; Upon which, without any dispute among sober and truly-wise men, the very life, being, weight, honour, and succession of our Religion doth depend, both as Christian, and as reform: For it is not to be expected, that the ignorant prating, and confident boasting of any other volunteers, will ever soberly adorn, or solidly maintain our Religion, which hath so many very eloquent, learned, and subtle enemies, besides the rude and profaner rabble, besieging it; both learned and unlearned oppose true Religion, as the right and lefthand of the Devil; the one out of ignorance, the other out of crookedness; the one as dark, the other as depraved; the one cannot endure its light, nor the other its straitness. Against neither of them can these afford help, 
Anserum clangere crepituque alarum excitus Manlius capitolium propugnat, Gallos' deturbat, etc. Livi. Dec. 1. l. 5.  any more than the confused cackling of a company of Geese, could have defended the Roman Capitol: Which noise is indeed, but an alarm to sober and good Protestants, intimating the approach or assault of enemies; and should excite the vigilancy and valour of all worthy Magistrates, conscientious Soldiers, and wise Christians of this Reformed Church, to resist the invading danger; as by other fit means, so chief by establishing and encouraging a succession of learned, godly, and faithful Ministers.  
Nor in any reason of State, or of Conscience, should those who exercise Magistratick power in this Church and State, so far neglect him, who is Higher than the highest 
* Eccles. 5.8. He that is higher than the highest, regardeth; and there be higher than they. John 19.11 Thou couldst have no power, except it were given thee from above. Christ to Pilate 1 Cor. 12.1. 1 Pet. 4.10. Stewards of the manifold grace of God. Luke 1.16. ; by whom all power is dispensed; or so far gratify the irreligious rudeness, the boisterous ignorance, and violent profaneness of any, (who are but God's executioners, the instruments of his wrath, and ministers of his vengeance;) as for their sakes, and at their importunity, to despise and oppress those who are by Christ and his Church appointed to be Ministers of God's grace, and conveyors of his mercy to men: The meanest of whom, (that do indeed come in his name) the proudest mortal may not safely injure or despise; because not without sin and reproach to Christ and God himself. For he that heareth you, heareth me; and he that despiseth you, despiseth me, and him that sent me; is signally and distinctly spoken in favour to true Ministers, and for terror to those that are prone to offer insolency to their worldly weakness, and meanness. Such as despise and oppose the Ministers of Christ, are more rebellious than the devils were; for of these, the seventy returning testify, Luke 10.17. Lord, even the devils are subject to us in thy Name.  
If then we have immortal souls (which some mockers now question,) sure they are infinitely to be preferred before our carcases; and the instruments which God hath appointed, 
1 Cor. 1.21. It pleased God by the foolishness of preaching, to save them that believe.  as means to save them, are proportionably to be esteemed beyond any, that are oft the destroyers, at best, but the preservers of men's bodies, and outward estates.  
Who can dissemble, or deny, That the banks of equity, piety, modesty, and charity, yea, of common humanity, are already by some men much demolished, through the pride, presumption, insolence, scurrility, and profaneness of some spirits, who are set against the Reformed Religion, the Ministers and Ministry of this Church? Who sees with honest and impartial eyes, and deplores not, to behold; how the deluge of Ignorance, Atheism, Profaneness, and Sottishness; also of damnable Errors, devilish Doctrines, and Popish Superstitions; together with Schismatical fury, and turbulent Factions, are much prevailed (of later years) both in Cities and Countries here in England: And this, 
Gaudet in malis nostris diabolus, latatur in miseriis, dilatatur augustiis, delectatur angoribus, triumphant ruinis. Bern.  since men of Antiministerial tempers, have studied to act the Devil's Comedy, and this Church's Tragedy; endeavouring to render, not only the able, godly, and painful Ministers, but the whole Ministry itself, and all holy Ministrations (rightly performed by its Authority) despised, invalid, decried, and discountenanced: In many places affronting some, vexing and oppressing others, menacing all every where, with total extirpations: For, they who pretend to have any man a Minister that lists, intent to have none, such as should be; (As they that would have every man a Master or Magistrate, mean to have none, in a Family or State;) but only, by specious shadows of New Teachers and Prophets, they hope to deprive us of those substances, both of true reformed Religion, and the true Ministry; which we and our Forefathers have so long happily enjoyed, and which we owe to our posterity.  

28. The great and urgent causes of complaint.  Nor is this a feigned calumny, or fictitious grief, and outcry: Your piety (O excellent Christians) knows, That the spirits of too many men, are so desperately bend upon this design against the Function of the Ministry; that they not only breathe out threaten against all of this way (the duly ordained Ministers;) but daily do (as much as in them lies) make havoc of them; and in them, of all good manners and reformed Religion; while so many people, and whole Parishes are void and desolate of any true Minister, residing among them: I leave it to the judgements and consciences of all good Christians to consider, how acceptable such projects and practices will be to any sober and moralised professor; to any gracious and true Christian; to any reformed Church, or to Christ, (the Institutor of an authoritative and successional Ministry) or, last of all, to God, whose mercy hath eminently blessed this Church and Nation, in this particular, of able and excellent Ministers; so that they have not been behind any Church under Heaven; That so exploded Speech then, Stupor mundi clerus Anglicanus, The Ministers of England were the admiration of the Reformed World, had no● more in it of crack and boasting, than of sober Truth, if rightly considered; only it had better become (perhaps) any man's mouth, than a Ministers of this Church, to have said it; and any others, than believers of this Church, to have contradicted and slighted it: Since to the English Ministers eminency, in all kind, so many foreign Churches, and Learned Men, have willingly subscribed; as to Preaching, Praying, Writing, Disputing, and Living.  
On the other side, How welcome the disgrace of the Ministry will be to all the enemies of God's truth, of the Reformed Religion, and of all good order in this Church and State, it is easy to judge, by the great contentment, the ample flatter, the unfeigned gloryings, the large and serious triumphings, which all those that were heretofore professed enemies to this Church and our Reformed Religion, (either such as are factious and politic Factors for another Supremacy and Power; or such as carry deep brands of Schism and Heresy on their foreheads; or such as are professedly Atheists, profane, idle, and dissolute minds) discover, in this, That, they hope, they shall not be any more tormented by the prophesying of these witnesses, 
Revel. 11.10. They that dwell on the earth, shall rejoice (over the dead, and unburied bodies of the witnesses) and make merry, because these two Prophets tormented them that dwelled on the earth.  the true and faithful Ministers of the Church of England; Than whom, none of that order, in any of the late Reformed Churches, and scarce any of the Ancients, have given more ample, clear, and constant testimony, to the glory of God, and the truth and purity of the Gospel, by their Writing, Preaching, Praying, Sufferings, and holy Examples, Living, and Dying; which I again repeat, and justify against those, who swell with disdain, and are ready to burst with envy, against the real worth, and undeniable excellency of the Ministers of the Church of England.  
All which makes me presume, That you (O excellent Christians) can neither be ignorant, nor unsatisfied in this point of the Evangelical Ministry, both as to this, and all other Church's use, benefit, and necessity; as also, to the divine right of it, by Christ's institution, the Apostles derivation, and the Catholic Church's observation, in all times and places; as to the main substance of the duties, the power, and authority of the Function; however, there may be in the succession of so many ages, some Variation, in some Circumstantials: The peculiar office, and special power, were seldom, (as I have said) if ever questioned, among any Christians, until of late; much less, so shaken, vilified, and traduced, as now it is by the ungrateful wantonness, and profane unworthiness of some; who, not by force of reason, or arguments of truth, but by forcible sophistries, armed cavil, violent calumnies, and arrogant intrusions, have (like so many wild Boars) sought to lay waste the Lords Vineyard; Pretending, That their brutish confidence is beyond the best dressers skill; 
Psal. 80.30. The Boar out of the wood doth waste it, and the wild Beast of the field doth devour it. Et atroces insidiatores, & aperti grassatores, Ecclesiam divastare contendunt, tam marte quàm arte. Aug. Matth. 9.38. Pray ye the Lord of the harvest, that he would send forth laborers into his harvest. Matth. 8.32. The whole herd of swine ran violently down a steep place into the Sea, and perished in the waters. Immundi illi Minist●i, & inordinati Doctores, per ignorantiae, temeritatis, & superbiae praecipitia feruntur in (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) profunditates Satanae (Apoc. 2.24.) in errotum, blasphemiarum, & confusionum omnium abyssum. Chemnit.  that their irregular rootings are better than the carefullest diggings; that their rude croppings and tearings are beyond any orderly prune, or wary weeding; that their sordid wallowings, and filthy confusions, are before any seasonable manurings; that there needs no skilful Husbandmen, or faithful Laborers of the Lords sending, the Churches ordaining, or the faithful people's approving; where so many devout swine, and holy hogs, will take care to plant, water, dress, and propagate the Vine of the true Christian Reformed Religion; to which, the hearts of men are naturally no propitious soil. Nor is the event, as to the happiness of this Church, and its Reformed Religion, to be expected other (without a miracle,) (if once those unordeined, unclean, and untried spirits, be suffered to possess the Pulpits, and places of true and able Minishers) than such, as befell those forenamed cattle, when once Christ permitted the devils to enter into them: All truth, order, piety, peace, and purity of Religion, together with the Function of the Ministry, will be violently carried into, and choked in the midst of the Sea, of most tempestuous errors, and bottomless confusions.  

29. Absurdities  The impious absurdities, enormous babble, and endless janglings, whereby some men endeavour to dishonour, and destroy the whole Function of the reformed and established Ministry in this Church; and to surrogate in their places, either Romish Agitators, or a ragged Regiment of new and necessitous volunteers, 
1 King. 13.33. Jeroboam made of the lowest of the people, Priests; whosoever would he consecrated him, and he became one of the Priests. V 34. And this thing became sin to the house of Jeroboam, to cut it off and destroy it from the face of he earth.  (whosoever lists, not to consecrate, but desecrate himself, by an execrable boldness; or else is elected and misordained by that zealous simplicity, schismatical fury, and popular madness after any novelty, which is ever, in any meaner sort of people.) These no doubt are sufficiently known to you, together with those learned solutions, those sober, and to wise men, satisfactory answers, which have by many worthy Pens, both long since, and lately been made public, both as to the calumnies of the adversaries, and the vindication of this Church, and its Ministry; Which is conform, not only to our wise, excellent, and ancient Laws; but to all right reason; common rules of order and policy; dictates of humane nature; practise of all Nations: Also, to the Precepts, Institutions, Patterns, and Customs of God, of Christ, of the Apostles, and of all the Churches; and ever was so esteemed and reverenced, until the sour and unsavoury dregs of these perilous, last, 
2 Tim. 3.1.  and worst times, came to be stirred and drawn forth: Wherein, under pretences of (I know not what) special calling, gifts, and privileges, (but really to advance other fruits, than those that use to grow from the Spirit of truth, peace, holiness, and order,) some men are resolved to ascend to that desperate height of impiety, which counts nothing a sin, a shame, or a confusion.  
I shall not so far distrust the knowledge, memory, or consciences, 
30. Ministers unheard, ought not to be condemned. Quod rationibus non possunt fustibus satagunt; deficientibus scripturis succurrant gladii. Aug. de Circumcel. Lunam è calo quum non possunt deducere, allatrant canes. Sen.  of wise and worthy Christians; as to abuse their leisure, by a large, exact, and punctual disputing every one of those Particulars, Arguments, and Scriptures, which have been well and learnedly handled by others; who have put the heady rabble of their opponents, to so great disorders; as from Arguments, to threaten Arms; from shows of Reason, to fly to Passion; from sober Speaking, to bitter Rail, Scoffing, and Barkings at that Light, which they see is so much above them.  
Only I cannot but suggest in general, to all good men, That it seems, not to me only, but to many, much wiser and better than myself, a very strange precipitancy, which not Christian wise Magistrates will permit, (more like tumultuary rashness, and schismatical violence, than either Christian zeal, or charitable calmness) That the whole Order and Function of the Ministry of the Gospel in this Reformed Church, so long owned by all good men, both at home and abroad; so long, and largely prospered here with the effects and seals of God's grace upon it; so esteemed necessary to the very Being of any Church, and Christianity itself, by all sober and serious Christians; (For, there can be no true Church, where Christ is not; who promised to be with his Ministers to the end of the World: So, that where no true Ministry is, there can be no presence of Christ, as to outward Ordinances, Matth. 28.20. which is spoken to those that were sent to Teach and Baptise, etc.) Lastly, This Calling so never opposed by any, but erroneous, seditious, licentious, or fanatic spirits of later times; That (I say) this ancient, and holy Function, should without any solemn public conference, impartial hearing, or fair consultation, even among Professors of Reformed Christianity, be at noon day, thus vilified, routed, and sought to be wholly outed; by persons, whose weavers beams, or rustic numbers, and clamorous crowds; not their reason, learning, piety, or virtue, renders them, either formidable, or any way considerable; further, than to be objects of wiser, and better men's, pity, and charity, or fears, and restraints.  
Is it that there are no Ministers of the true and good old way, worthy to be heard, or comparable to those plebeian pieces, who by a most imprudent apostasy, 
Et osores & desertores sui ordinis. Sulp. Seu.  becoming haters and desertors of their former holy orders, and authority Ministerial, have taken a new Commission upon a popular account? Are none of the ancient Ministers fit to be advised with, or credited in this matter, which concerns not themselves so much, as the public good, both of Church and State? Are they all such friends to their own private interests (some poor living, it may be) as to have no love to God, to Christ, to the Truth, or to the Souls of men? Have they no learning, judgement, modesty, or conscience, comparable to those, who being parties, and enemies against them, hope to be their only judges, and to condemn them? Is wisdom wholly perished from the wise, and understanding hidden from the prudent? Is Religion lost among the Learned; and only now found among simple idiots? Or rather, are not the Antiministerial adversaries, so conscious to the true Ministers learned piety, and their own impudent ignorance, that they are loath, and ashamed to bring the one or other, to a public test and fair trial; resolving with the Circumcellions with more ease to drive them, 
Circumcelliones inter Donatistas' furiostores, cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Continentes se vocitabant, jus fasque omne evertenies sacerdotibus & Ministris Catholicis vim inserebant, omnia ditipientes, etc. Calcem cum aceto in oculos piorum ingerebant. Vil. August. c. 9 1 King. 18.21.  than to dispute them out of the Church; aiming not to satisfy any by their reason, but to sacrifice all to their passion, if they can get power? Who doubts, but that if the learned and godly Ministers in this sometime so famous and flourishing Church of England, who seem now in the eyes of their enemies, (as if they had been taken by Pirates or Picarooms) only fit to be so thrust under Hatches; not worthy to be spoken with, to appear, to be trusted or regarded, if they might have so much public favour, (which they despair not of, and do humbly entreat) as by solemn trial and dispute, to assert their Station and Function, against their adversaries, (as some have in private ways done,) Who doubts, (I say) but by God's assistance, (whose mercy hath not, will not, ever forsake them) they would make the halting and ungrateful people of this Church, to see, whether the Lord or Baal be God? Whether (I say) the Primitive Order, and Divine Constitutions of Christ; (which have on them, the Seal of the Scripture, the Stamp of Authority, and carry with them all the beauties of holiness: For right reason, due order, decency, peaceableness, and proportionableness, to the great ends of Christian Religion; together with their real usefulness, confirmed by the happy experience of the Primitive times, the purest Saints, the best Christians, the constantest Confessors, holy Martyrs, and most flourishing Churches;) Whether (I say) these should continue in their place and power, wherein God hath set them, and out pious Predecessors have maintained them in this Church and Nation; or these yesterday-novelties, the politic whimsies, and Jesuitick inventions of some heady, but heartless-men, should usurp and prevail in this Church, after sixteen hundred years' prescription against them; and which are already found to have in them (besides their novelty,) such emptiness, flatness, vanity, disorder, deformity, and unproportionableness to the great end of right ordering Christian societies, of saving of souls, by edifying them in truth and love; 
Eph. 4.10, 11, 12, 13.  that they have been already productive of such dreadful effects, both in opinions and practices, 
Mirabutur & ingemuit. ●●h● se tam citò fieri Arianum. Jeròn. count. Lucif. John 14.16. The Comforter, even the Spirit of Truth, he shall ab●de with you for ever.  that they make the Protestant and Reformed Churches stand amazed, to see any of their kind bring forth such Monsters of Religion, as seem rather the fruit of some Incubus, some soul and filthy spirits, deluding and oppressing this Reformed Church, than of that blessed and promised Spirit, whose power, whose rule, whose servants, have always been the most exactly and constantly, holy, ●ust, and pure. For any true Christians then, to allow and foster such prodigies of Protestant Religion, as some are bringing forth, seems no less preposterous, than if men should resolve, to put out their eyes, and to walk both blindfold and backwards; or to renverse the body by setting the feet above the head: Indeed it is putting the Reformed Religion to the Strappado, and crucifying Christ again, as they did Saint Peter, after a new posture, with his head downwards; As if in kindness to any men, they should take away their souls, and make them move (like Puppets) by some little springs, wyars, and gimmors; or by the Sorcery of some Demoniac possession.  
For want of the favour of such a public trial and vindication of the Ministry, 
31. Therefore this Apology endeavours the Minister's defence. Gen. 41.14. Zach. 3.4.  I have adventured to present to the view of all Excellent Christians in this Church, this Apology; By which I have endeavoured to take off from the joseph's and Josedecks of this Church, those prisons and filthy garments, wherewith some men have sought to deform them; and to wash off from their grave countenances, and angelic aspects, the chiefest of those scandals and aspersions, under which (for want of solid reasons, or just imputations against their persons and calling) by some men's unwashen hands, and foul mouths (whose restless spirits cast out nothing but dirt and mire against them) they are now so much disfigured to the world; 
Isai. 57 The wicked is as a troubled sea, when it cannot rest; whose waters cast up mire and dirt. Tertul. Apolog. 2 Cor. 10.10. His bodily presence is weak, and his speech contemptible; so the false apostles, the ministers of Satan, 2 Cor. 11.13. The deceitful workers reproached St. Paul behind his back.  That so, odious disguises (as of old to the Christians) may render them less regarded, and more abhorred by vulgar people: This art of evil tongues, and pens, serving to colour, excuse, or justify the injustice, cruelty, barbarity, unthankfulness, and irreligion of those; who seek first to bait them in the Theatre by all public disgrace, and then to dispatch them. 
Veri criminis defectus falsis supplet calumniis; & factis innocentes, verbis deturpat matitia. Sulpit. Docratistarum antesignanti B. Augustinum seductorem & ani marum deceptorem clamitabant; & ut lupum occidendum; & tale facinus perpetra●i remistionem peccatorum obventurum. Possid. vit. August.  For against these Beasts (as Saint Paul sometime at Ephesus) whom no reason, learning, gravity, merit, parts, graces, or age doth tame or mitigate, the true Ministers of the Gospel, even in this Reformed Church of England, have now to contend, for their Calling, Liberties, and Livelihood; yea, for their lives too, if the Lord, by the favour and justice of those that have wisdom, courage, and piety, answerable to their places and power, do not rescue and protect them.  

32. What Ministers I plead for. 2 Cor. 2.17. Not as many which corrupt the Word of God. 2 Cor. 11.13. Tit. 3.10. Nihil deformius est sacerdote claudicante; qui non aequis & rectis pedibus incedit in viis Domini. Greg. Plus destruit s●nistra pravae vi●ae, quàm astruit dextra sanae doctrinae. Bern. Non confundant opera tua sermonem tuum. Proditores su● non praedicatores Christi, quibus factis deficientibus vi●a crubescit. Jeron. ad Nepot. Nisi prae●●es quod praedicas mendacium non Evangelium videbitur. Lact. Inst. lib. 3. cap. 16. Exemplum operis est sermo vivus & efficatissimus. Bern. U● sumenti cibum & non digerenti perniciosum est; ita docenti & non facienti, peccatum est. Id. Animata virtus est quae factis honestatur: Cadaverosa, qua verbis tantum macrescit. Leo. Mysterium Theologiae non ut olim Philosophiae, barba tuntum & pallio celebratur: Sed doctrinae sanitate & vitae sanctitate. Lact.  If in any thing, as weak and sinful men, any of the true Ministers of this Church, are (indeed) liable to just reproaches, either of ignorance, or idleness, factiousness, sedition, any immorality, or scandalous living, (and what Church of Christ can hope to be absolutely clear, when even in Christ's family, and the Apostles times, there was dross and chaff in the floor, by Judas, and Demas, Simon Magus, false Apostles, deceitful workers, Ministers of Satan, & c?) I am so far from excusing, or pleading for them (as to their personal errors and disorders) that I should be a most severe advocate against them, (if after two or three admonitions, they should be found incorrigible.)  
And this, upon the same ground, on which now I writ this Apology; namely, in behalf of the honour of the Gospel, the dignity of the true Ministry, and the glory of the most sacred name of the Christians God, and Saviour; which, idle, evil, unable, and unfaithful Bishops, and Ministers, beyond all men, cause to be blasphemed; when they pull down more with the left hand of profaneness, than they build with the right hand of their preaching; betraying Christ with their kisses, and smiting the Christian Reformed Religion under the fift rib, when they seem with great respect to salute and embrace it. Confuting what they say, by what they do; and hardening men's hearts to an unbelief of that doctrine, which they contradict by the Solecism of their lives and manners; either rolling great stones upon the mouth of the Fountain; or poisoning the emanations of living waters; or perforating the minds and consciences of their hearers, to such liberties and hypocrisies, that they retain no more of true Religion, and serious holiness, than sieves can do of water: As Salvian, lib. 4. 

Facta & verba sivi occinant: Ambr. de Bo. m.  
Verba vertas in opera. Jeron. ad Paulinum. Qua docrit Christus praeceptus, fi●●avit exemplis. Chrysost.  
Facta ostende te possibilia doc●re. Chrysost.. Catholici in pro●●●●ndo, h●●etica in operando. Bern. Salvian. l. 4. Gub. Scientia nostra nihil aliud est quàm culpa; quod, lectione & card● novim●●, libidine & despectione calcamus, etc.  
Ho●orius the Emperor is commended by Theodoret; for removing those from being Bishops and Presbyters, whose lives were not agreeable to the dignity of their calling, and exactness of their duty. Theod. l. 5. c. 28. Non loquamur magna, sed vivamus. Cyp. de B●. Patien. Honour sablio●●● & vita de formis. Ambr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nis. de Perf. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S●crat. in Plato. Phile. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 215. Et quotidionae incursiones, & vastantia c●nscientiam facinora à sacerdote Christiano evilanda. Bern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mu'cae Dominus in Morch. Nehuchim. Ramham. Ambr. offic. l. 2. c. 2. etc. 12. & 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. Pel. l. 2. Who observes out of Levit. 4. There is as great a sacrifice for the Priest, as for the whole people. Ebrierat in quovio vicium à sacerdote sacrilegium. Chrys. Praceptis Christi detrabit pondus sacerdotum levitas. Lact. Luke 6.46. Why call ye me Lord, and do not the things I say?   de Gub. sometimes, complained of Preachers and Professors too in his time.  
No, I beseech you to believe, That I am the most rigid exactor of all holy exactness from Ministers (of all degrees) beyond all other sorts of men; That they who are the Evangelical Priests to the Lord, should have no blemish from head to foot, Levit. 21.17, 18, 19 Neither defective in intellectuals, nor deformed in morals; sound in doctrine, sacred in deeds; the want of which, makes them, (as Eunuches, Levit. 21.20.) forbidden to serve before the Lord; as unfit for spiritual-generation. That they bear on their breasts before God and all men, the Vrim and Thummim, Light and Perfection, Truth and Charity; in both Integrity. That none of this holy Ministration, be either incurably blind, or incorrigibly lame; that they may be worthy to stand before God, as to their sincerity; before men, as to their unblamableness; and between both, as to their unfeigned fervent love, both of God and man. For I well know, That not only gross offences in them, as in Eli's sons which made people to abhor the offerings of the Lord, 1 Sam. 1.17. must be avoided; but the very flies of common frailties, must be kept off from their sacrifices (as Abraham did the fowls of the air from his oblations, Gen. 15.11.) And as the Jews affirm, That natural flies were never seen on any sacrifices of the true God, or in his Temple; which infested all other Temples of the Beelzebuls, gods of flies. Minister's motes, as well as beams, must be kept out of the world's eyes; which are prone to look with a more prying curiosity, and pitiful censoriousness, on Ministers smaller infirmities, than on other men's grosser enormities: This being one of our happinesses, That being compassed about with many sinful frailties, which easily beset us, we have as many savore censurers; which may help to keep us in a greater exactness, both before God and man: In whose account, drunkenness and riot, which in all men, is a sin; in Ministers, is as sacrilege: Rash and vain oaths in them, are as so many perjuries: Any profaner levity in them, is as the blaspheming that God, whose Word they Preach, whose Name they invocate, whose holy Mysteries they celebrate: Their illiterateness, is barbarity and brutishness; their factiousness, and fury in secular motions, is such a madness of pride, and vainglory, as possessed him, who in all things else very obscure, set the Tempe at Ephesus on fire; 
2 Tim. 1.15. Study to show thyself a workman, that needs not to be ashamed. Non impudentem vult, ut non erubescat; sed diligentem (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ut non mereatur verecundari. Amb. 1 Tim. 4.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Give thyself wholly to these things, that thy profiting may appear to all men; so 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quò longius aberrant, tò vehementius agitantur. August.  that he might be remembered for something their laziness and negligence in their studies and preaching, is supine slothfulness, and sinful slovenliness; while they content themselves with any raw and extemporary hudlings; in which, is nothing of holy reasonings, and Scripture demonstrations, mightily convincing; nor of right method, duly disposing; nor yet of any grave and pathetic oratory, sweetly converting, and swasively applying; but only a rudeness, and rambling next door to raving; which hath partly occasioned (indeed) so many new undertakers to preach; who, thinking some Ministers stocks of divinity quite broken and spent, by their so little trading and improving in any good learning, or solid preaching; have adventured to serve the Country credulity with their Pedlars packs, and small wares; not despairing to preach and pray, at that sorry rate, and affectated length, which they hear from some that go for Ministers; resolving (at worst) to colour and cover over those real defects of parts or studies, to which they cannot but be conscious, by excessive confidences, loud noises, immoderate prolixities, and theatrick shows of zealous activity; (even as Country Fiddlers are wont to do, when they play most out of tune,) Abusing the vulgar simplicity, with their bold, yet unharmonious melody.  
What can be more fulsome and intolerable, even to the worst, as well as the best of Christians, than to see Clergimen study more the gain and pomp, than the life and power of godliness? To content themselves, and delude others with the husk and shells of Religion? 
Sicarii animarum. Naz. or. de Sacerd. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. Pel. l. 2. ●osimen. profano Presbytero.  What more unreasonable, than for Shepherds to starve, or tear and worry the flocks? For Physicians to infect their patients, by not healing themselves? for Builders to pull down the holy Fabric of Truth and Charity? or to build with the untempered mortar of Passion, Fancy, and Faction? For Ambassadors, either through idleness to neglect, or through baseness to corrupt, or through cowardice not to dare to declare and assert the message, and honour of their Sovereign sender? which should with all courage, fidelity, and constancy, be discharged, even to utmost perils; so as to be ready with St. Paul, not only to be bound for Christ, but to lay down his life also. Acts 20.  

Vnicus rectoris lapsus per est totius populi fl●gitio. Chrys. Levit. 4.3, 14. The sacrifice for the sin of the Priest, is as much as for the sin of the whole Congregation.  I know that in Ministers any spot of pride, levity, affectation, popularity, pragmaticalness, timorousness, or other undecencies, below a wise, holy, grave, constant temper, and carriage of a worthy mind, is a foul deformity, a putrid futility, a pueril vanity, scarce a venial madness; so much the worse in them, by how much the contagion of their folly is prone to infect all that look upon them; 

Non solum ipse cùm malè agit dignè perit, sed & alios secum indignè perdit. Ambr. de Sa. dig.  
Praepositorum vitia imitari obsequii genus videtur ne scelera ductoribus ex probrare viderentur, si pie viverant. Lact. Inst. l. 5.   for the plague and leprosy of a Ministers life, cannot be kept within his private walls. There is nothing more delicate and abhorring all sinful sords, than the Ermine of Christian Religion, and its true Ministry, which sets forth the Lamb of God, without spot or blemish, who came to take away the sinful stains of men's souls, by the effusion of his precious blood. The care of all good Ministers, is so to live, as shall not need the impotent severities of those Reformers, who joy as much to find faults in others, as to mend none in themselves, and are always eloquent against their own sins in other men. Allow us only to be, as Ministers of the Gospel for the Churches good, we desire no indulgences, farther than the duty and dignity of our Calling doth allow, and the strictest Conscience may bear: No men shall more welcome men's favours, than we shall do their just severities; nor do we desire greater testimonies of men's loves to us, than such, as we use for the greatest witness of ours to them; by never suffering them to sin, through our silence or flatteries. Let the righteous smite us, and it shall be a kindness; let them reprove us, and reform us, and it shall be a balm, which shall not break our heads; 
Psal. 141.5.  but our prayer shall ever be, That we may not taste of the new dainties of those supercilious censurers, and envious reformers of Ministers; who are their enemies, because they tell them the old truths; and make them offenders for a word, 
Isai. 29.21.  because they will not forbear to reprove their wickedness; who heretofore seemed to hear them gladly, till they touched their Herodiasses. 
Mark 6.20.   
The less scandalous Ministers are, the more that Hypocritical generation (who have set themselves against them) are bend to destroy them: I intercede only for such, whose greatest offence is, 
Eò acriores sunt odii causa quò magis iniquae. Tacit. An. 1.  That they give lest offence to any good Christians, and do most good to this Church; preserving still the purity and honour of their Calling, and the Reformed Religion, against the many policies of those, who lie in wait to destroy it; who are honoured with, and are an honour to the Function of the Ministry; whose competent, and (in some) excellent learning, and holy lives, 
Eò gratiori lumine, quò spissiores tenebrae. Tert.  makes them still appear like bright stars in a dark and stormy night, amidst the thick and broken clouds of envy and calumny, which rove far beneath them; however they are sometime darkened by their interposing.  
If, as to these men's holy Function, Ordination, and Authority, I may be happy to give you (O excellent Christians) or any others, any satisfaction; as a Calling useful, and necessary to the Church; as of Divine Institution, and Catholic practice in all settled Churches, I shall then leave it to any men of good conscience to infer, how barbarous and Antichristian a design it is; how bad and bitter consequences it must needs produce, by any arts and ways of human● power and policy, to destroy and exautorate these men, and their Ministry; in whose lives and labours, the glory of God, the honour of Jesus Christ, and the good of men's souls are so bound up, that the● cannot without daily miracles be separated, or severally preserved. And for the persons of the Ministers, which I plead for, I ho●● to make it appear, That for their casting thus into the fiery furnace 〈◊〉 mechanic scorn, and fanatic fury; or into the Lion's den of public odium and disfavor, there will be found, by impartial Readers of this Apology, 
Acts 4.18. Gal. 4.16. Am I therefore become your enemy because I tell you the truth.  no more cause, than was against Daniel, or the thre● children; no more than for beheading John Baptist, or stoning St. Stephen; for beating and imprisoning the Apostles, and charging them to speak no more in that Name of Jesus; or for the Galatians hating St. Paul, or the Beasts slaying the witnesses; or the Jews seeking to stone, and after crucifying the Lord Jesus Christ.  

33. Minister's infirmities do not abrogate their Authority or Office.  Not, but that the very best Ministers of this Church own themselves still to be but poor sinful men; and so not strangers to the common passions and infirmities of humane nature: Men must not be angry, that Ministers are not Angels, or such Seraphins and flaming fires, as admit no dross or defects, incident to sinful mortality: Though they oft fail, as men, yet have they not forfeited the Authority of their Calling as Ministers; though they have dispensed the Gospel in weakness, as earthen vessels, yet hath the Treasure of Heaven, and Power of God, been manifested by them, and in them: Take them with all their personal failings, yet they will hardly be matched, or exceeded by any order of men, or any Clergy in any Church under Heaven; for they have not been behind the very chiefest of true Ministers; and far beyond any of these new pretenders; Insomuch, That I have oft been ashamed to see the necessity of this Apology, 
Pro desensione samae licita est. laus proptia. Reg. Jac. 2 Cor. 12.11.  and such like Vindications of the Ministry, which ungrateful and impudent men extort from the Ministers of England; when indeed (as St. Paul pleads for himself; instead of thus being compelled to an unwelcome, yet just glorying) they ought rather to have been commended and encouraged by others.  
Truly, it is to me a great trouble to find out by any of their confused Pamphlets and obscure Papers, what these Modellers of a new Ministry would be at, in any reason of piety or prudence, more to the advantage of this Church, or the Reformed Christian Religion, than hath been heretofore, and may still be effected and enjoyed, by the true and ancient Ministry: Would they have better Scholars in all kinds of good learning? Acuter Disputants in controversies? Clearer Interpreters in Commentaries upon the Sacred Texts? Better Linguists? More solid Preachers? More pathetic Orators? more fervent Prayers; higher Speculatists in all true Devotionals? Exacter Writers in all kinds of Divinity? Would they have more grave, comely, prudent, and conscientious dispensers of all holy Mysteries? Or nobler examples of all piety and virtue, than those, which have every where abounded in the Ministers of the Church of England, according to the several measures of their gifts and graces?  
No, I find their enemy's envy, is more than their pity; 
Non laudabisi pietatis aemulatione, sed improba virtutis invidia feruntur, qui virtutem aspiciunt intabescuntque relicta. Casaub.  For one century of scandalous Ministers, (which, I fear, was not so made up by exact sifting the precious from the vile; but that it huddled up, and kneaded some finer flower with some bran;) How many hundreds were there then, and are still of unblamable, of commendable, of excellent, and most imitable Ministers in this Church? As weighty, as fair, and as fit every way, yea, far beyond what any new stamp is likely to be, for all holy admistrations! But I find, it is not any new Truth, or Gospel, or Sacraments; or Gifts, or Graces, or Virtues, or Morals, or Rationals, or Reals, which these new Ministers require; or can with any forehead pretend: All is but an affectation (for the most part) to have the same things, in a new, and worse way; which because it is of their own invention, they so eagerly quarrel at the former order, manner of our Church and Ministry. Many would have the same meat (else they must starve, 
Multi novitatis amore in veritatis odium & praejudicium feruntur. Quum illud pulcherrimum quòd verissimum; id verissimum, quòd antiquissimum. Tert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Hel.  or feed upon the wind) only it must be new dressed, and dished up to the mode of Familistick hashes, and Socinians (Quelques choses) Keckshoes; by more plain and popular hands, than those of the learned Ministers. They would have a generation of Teachers rise up unsown, out of the dust; whose father should be corruption, and whose sister, confusion: More vulgar, submiss, precarious, facile, dependent Preachers; who should more consider an act or ordinance of man, than a command of Scripture, or dictate, and stroke of Conscience; be more steered by the events and various successes of Providence, than by the constant precepts and oracles of Gods written Word: Whose common places of divinity must fit any Eutopian Commonwealth, what ever any power and policy shall form to their new fancies, and interests; whose Preaching and Praying, shall make Christ, and the Scriptures, and the Sacraments, all holy things, and the Ministry itself of the Church, meanly servile and compliant to any State design, and secular projects; Just as the sorry Almanac-makers do, who command the Sun, and Moon, and Stars, and the whole host of Heaven, to assist any party whom they list to flatter, or hope to feed upon: Such planetary Preachers, all true Ministers abhor to be; and such their enemies deserve to have, or to be; who observing the winds of worldly and State variations, 
Eccles. 11.4.  shall never sow the good seed of true Religion; nor ever serve the Lord, while they slavishly and sinfully serve the times: Not, but that all good Ministers know, as wise and humble men, how to be content in what Sta●● soever they are; and to be subject to civil powers in all honest things, 
Phil. 4.11. Rom. 13.5.  with gratitude and due respect; yet not so, as to prostrate God, to level Christ, to subject Conscience, to debase the glorious Gospel, its due Reformation, and its true Ministry, and divin● Authority, to the boundless lusts, and endless designs of violent and rest, less minds.  
Against all which, and chief against those plots and practices which aim to overthrow the Reformed Christian Religion of this Church, and its Ministry, I desire this Apology may be as a Pillar and Monument to posterity of my perfect abhorrency, That when I am dead (●f it hath any spark in it of an immortal spirit, or living genius) it may testify for me, and my Brethren, the Ministers of my mind, 
Luke 23.50.  in after ages; that, as Joseph of Arimathea, we neither gave counsel, nor consent to those wild or wicked projects, which the ages will afterward see, attended with most sad and deplorable effects; either of Atheism, Profaneness, Ignorance, and Barbarity; or of Popish superstitions, Heretical oppressions, and Schismatical confusions, which will follow the alteration and rejection of the ancient, true, and Catholic Ministry of this Reformed Church; which cannot but be attended with the subversion of many souls, as to all stability or soundness in true Religion; with the unsatisfaction of many, and with the unspeakable grief and scandal of all those good Christians, who love and wish the prosperity of this Church; which I shall now endeavour to prove to be of a most Christian and Evangelical constitution; chief by answering what is alleged by those, who look upon both Church and Ministry as reprobate; and would fain have power to damn them both, without redemption: And this they endeavour with as much justice and truth, as Satan accused Job, 
Job 1.  and would have provoked God to destroy him without a cause.   

OBJECTION I. That we have no true Ministry, because no true Churchway in England.  
I Find there are many and great things objected, by the Antiministerial party, through ignorance, weakness, mistake, or malice; not only against the Ministers, and the peculiar office of the Ministry; but also against the whole frame of our Religion, especially as to the extern social manner of our holy Administrations: Some of them deny us to be any true Ministers, because not in any way of a true Church; not having any true Religion owned or established, and exercised among us, in any right Churchway, as they call it. So that it is not only the main pillars of Christianity, the learned and godly Ministry, which they would change: But the whole model of our Church, and frame of our Religion, is that, which these men would remove, either pulling it down by force, or undermining by fraud: Therefore, I have thought it necessary, in the first place, to countermine against these Moles, and to establish against these Shakers', and Subverters of the very foundations of our Church and Religion.  
Here I must crave leave of you, 
Answ. 1.  to whose favour I have dedicated this work (whose highest excellency is your Christian Reformed Religion; who esteem it your greatest glory, with the Emperor Theodosius, That you are Members of this Reformed Church, and in this of the true Catholic Church,) to give these fanatic, and cavilling disputers against our Ministry, some account of that Religion, which we profess; and of that so much disputed, and by some despised Churchway, wherein we take ourselves to be; as upon surer grounds of divine truth, so with much more order and decency, as to ancient pattern and prudence, than themselves: That so, as good Christians may be comforted and confirmed in their holy Profession, so the world may see, That we are neither ignorant ourselves, nor willingly deceivers of others, in so great a matter as Religion is, 
Of true Religion. Vera est religio, quae uni vero Deo animas nostras religat. Aug. de Relig. Micah 6.8. James 1.27.  which we publicly have professed and preached in this Church, both with science and conscience, with judgement and integrity.  
First then, We esteem True Religion to be the right performance of those duties, which we owe to the One only true God; or to any Creature for his sake; That is, upon such grounds, to such ends, and after such manner, as God requires them of us, in the several relations, wherein we stand obliged to him, or them.  

Internal. Lux est religionis in conscientia, lumen in conversatione. Bern. 1 Cor. 2.11. 1 John 1.3. & 3.19. Nec deest Christus ubi est fides, nec ecclesia ubi Christus, nec societas ubi charitas, nec templum ubi cor sanctum. Cypr.  This Religion is discharged by us; first, Internally; in the Receptions and Motions of an enlightened and sanctified Soul; to which none can immediately be conscious, but only God, and a man's own spirit: Herein, we conceive the very soul, life, and quintessence of true Religion doth consist, so far as it is to be considered apart, from all outward expressions, visible Form, Society, or Church Communion; only as having spiritual inward converse and fellowship with God and Christ, by the graces of the holy Spirit; although Christians should be in deserts, dungeons, prisons, solitudes, and sick beds; amidst all forced sordidness, disorders, and dissolutions of any show and profession of Religion, as to the outward man. This sincerity wants nothing of extern fashion, or ornament to complete its piety; but is satisfactory both to God, and a man's own conscience, by that integrity of a judicious, holy, and devout heart; which hath devoted all its powers and faculties, to the knowledge, meditation, adoration, imitation, love, and admiration of God; according as he was pleased in various times and manners to reveal himself to it: 
Heb. 1.1.  As, partly (yet, but darkly) by the light of reason, in rational and moral principles seconded with fears and strokes of Conscience, which is a beam and candle of the Lord in the soul of man; 
Prov. 20.27. Lucerna Domini: Scintillans in intellectu, radians in voluntate, arden's in affectu, fumans in desiderio, flammen in amore, scrutans i● conscientia, exhilarans in virtute, torquens in facinore. Bern. 2 Tim. 3.16. 2 Pet. 1.19. Matth. 10.26. Gal. 6.1. Et solidè fundanda, & ad amussim Scripturâ aedificanda, & veritate stabilienda, & charitate consummanda religio. August. Eò pulchrior est anima, quo ad summam Dei pulchritudinem propius accedit. Bradward. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. N. s.  but more clearly by supernatural manifestations, in dreams and visions, in audible voices, prophetical revelations, or angelical missions: By all which, religious light was only occasional and traditional; but now most evidently, completely, and constantly, in that declaration of his will to mankind, which is contained in the lively oracles of his now written and perfect Word; the only infallible rule of a good Conscience, and foundation of true Religion: According to which, only, we measure it; both as to its internals, which are summarily comprehended, in the love of God; and its externals, which are completed in that charity, which for God's sake, we bear, and really exercise toward all men; but chief to the household of faith, that is, the Church, or Society of those, who profess to believe in Jesus Christ, as the only Saviour of sinners.  
This well-grounded and well-guided Religion (as it is then an Internal, Judicious, and Sincere devoting of the whole soul to God, as the supreme good, offered us in Jesus Christ) We esteem the highest honour and beauty of the reasonable soul; the divinest stamp or character on man's nature; the noblest property and capacity of the immortal spirit in us; demonstrating, not only its common relation to the Creator (which all things have,) but the Creator's peculiar favour, and indulgence to man; whom he teacheth to fear, enableth to serve, and encourageth to love him above all: As also man's capacity, to attain that knowledge of the divine wisdom, and that fruition of the divine love, which only can make it truly, and eternally happy.  
For true Religion, thus seated in the soul of man, 
2. True Religion not barely speculative, but also practical.  is not barely a speculative knowledge of God, according to what his wisdom hath revealed of himself, in his works, and word; As, that he is; what he is not, as to any defects; what he is, in all positive excellencies in himself, (which yet is a great and divine light, shining upon man's understanding from experience, and from the historic parts of the Scripture.) But further, it also show us, what God is to us, in Nature, Grace, Law, Gospel, Works, Word, Creation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Niss. de prof. Christians.  and Christ's Incarnation; what we are to God in Christ, for duty and dependence; what all things are to us, as they are in God, (that is, in his wisdom, will, power, providence, etc. either making, or preserving, or disposing them for our good and his glory.) According to which light, we come to desire, to love, to enjoy God in all things, 
Eph. 1.23.  and all things in him; that is, within those bounds of honour, order, and those lesser ends, which he hath set in reference to the great ends of our good, and his glory, which are as a lesser circle in a greater; having both the same centres. At length God becomes the joy, life, beauty, exaltation, and happiness of the believing soul; by it's often contemplations of him, and sincere devotions to him; whence we come to have an humble sight, ingenuous shame, penitential sorrow, and just abhorrence of our sinfulness, vanity, deformity, vileness, and nothingness compared to God, and apart from him.  
After this our wills come to be inclined to him (as the most excellent good and perfecting Beauty) drawn after him, and duly affected with him; to fear him for his power and justice; to venerate him for his excellent majesty and glory; to admire him for incomprehensible perfection; to love him for his goodness in himself, in all things; and in Christ above all; (in whom his love, grace, and bounty is most clearly discovered, and freely conveyed to us;) We come to believe him for his veracity or infallible truth in his Law and Gospel; to be guided by his unerring wisdom, and directions, which are discerned in the mandates of his Word to us, and agreeable motions of his Spirit in us (which are always conform to each other: 
Virtus Spiritus sancti in m●tibus, & veritas verbi in mandatis suavissi●● & inseparabili nexu conjuncta sunt; nec magis ab invicem distrahi possunt quàm calor solis à nativo lumine: Quum à Spiritu sit veritas, ut inveritate sit Spiritus necesse est. August. ) We come also to obey him in all things for his soverein Empire and Authority; to trust in him at all times for his faithfulness and immutability; to hope in him, and to wait patiently for the consummation of his rich and precious promises, 2 Pet. 1.4. both in grace and glory. All which we believe upon the divine testimony of the written Word; however we cannot by bare humane reason, comprehend or demonstrate them; oftentimes praying to God, as all sufficient, omniscient, omnipresent, and omnipotent: supplicating for that, from his grace, power, and bounty, which we have not, deserve not, nor can attain otherways, in this lapsed, corrupted, and cursed estate of our nature.  

Eph. 2.5. Bianca g ace ye are saved.  Which owes all its reparations only to the free grace of God, manifesting himself in his works and words; also in those secret inward operations of the Spirit upon the conscience, and whole soul, by illuminations, 
Blanda violentia, victrix delectatio. Aug.  restraints, terrors, convictions, conversions; sweet, yet powerful, attractions; victorious, yet delectable prevailings, agreeable to the nature of the soul, and the liberty of the will; which then recovers its true liberty, 
Quò strictius ad Deum ligamur, eo perfectius liberamur, & à peccatorum pondere, & pravitatum vinculis; nec reatu, nec terrore, nec infirmitate amplius detinemur, aut opprimimur. August. Non dii facti sumus sed divini; non in Dei essentiam transmutamur, sed in sanctam, hoc est, divinam naturam reparamur; quantum satanae lapsi, tantum Deo reparati, confirmamur. Prosp.  when by the cords of God's love, its unwillingness is bound up; and its chains of violent lusts are taken off: Whence such great impressions, and real changes, are made upon every rational faculty in the soul; as those from darkness to light, from captivity to freedom, from death to life; according to the several representations of God's excellencies in nature, in morals, and in mysteries; wherein, the exceeding great riches of his freegrace, and love to us in Christ, Ephes. 1.9. & 2.7. hath the most softening, melting, and transforming influence; which, fully received upon the soul, the whole-man, in mind and spirit, in fancy, understanding, judgement, memory, will, appetite, affections, passions, and conscience, becomes partaker, through grace, of a divine nature, 2 Pet. 1.4. (compared to what he was) and becomes a 
* 2 Cor. 5.17.  new creature, not as to its essence; but as to all ends, principles, motions, and actions; which are begun and continued, designed and ended in holiness; that is, in humble and unfeigned regards to the glory of God, and exact purposes of conformity to the will of God, in his written Word. New creatures by a newness of grace; in which, we remain what we were, Men; but are made, what we were not, Saints.  

3. Scripture the only rule of true Religion. 1 Tim. 3.15. Heb. 4.12. Acts 7.38. Rom. 3.2.  To which Word of God in the Scriptures, we being guided and directed by the constant and most credible testimony of the Church of Christ, (that pillar and ground of Truth) so as to receive, and regard them, They at length, by God's grace on the heart, demonstrate themselves (by their native and divine light) to be the very Word of God; those lively oracles, which set forth most divine precepts, patterns, prophecies, histories and mysteries; proffers also and promises of such good things, as the soul would most desire, most wants, and only can truly delight in living and dying; and to eternity.  

Religion consists in no fond fancies.  Beyond 
* Hoc prius credimus; non esse ultra Scripturas, quod credere debeamus: nobis curiositate non opus est post Christum, nec inquisitione post Evangelium. Tertul. de praes. ad Hae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Niss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Nos tantum Scripturas sacras habemus, plenas, inviolatas, integras; eas vel in purissimo fonte, vel in pura translatione bibimus. Sal. de Gub. l. 5. Tantummodo sacris Scripturis canonicis hanc ingenuam debeo servitutem, quà eas solas ita sequar, ut conscriptores earum nihil omnino in eyes e●rasse, nihil fallaciter posuissè non dubitem. August. ep. 19 ad Jeron. Si canonicarum scripturarum authoritate quidquam firmatur, sine ulla dubitatione credendum est: Aliis verò testibus tibi credere vel non credere liceat. August. ep. cap. 12.  these Scriptures, which we justly call The Word of God, understood in their true sense and meaning; we do not own any thing for a ground, rule, or duty in Religion: N●r are we at all moved, by those bold triflings, and endless janglings about Religion, Grace, Spirit, and Inspirations, which weak and vain men, (looking to their own foolish fancies, and not to the divine Oracles) do scatter too and fro, as chaff, to blind the eyes of simple and credulous people; which would make Religion, a matter of novelty and curiosity; of cavilling merely and contending, of censuring and condemning others of selfconfidence and intolerable boastings, of sequaciousness and feminine softness, of custom only and paternal example, or of ease and idleness; where, out of a lazy temper, neglecting all ordinary means, Ministry, and duties, some men expect by special inspirations and dictates, to have their defect of pains and industry supplied: Or else they place their Religion, in the adhering to some party and faction; in popular and specious insinuations, and pretensions; or in admiration of men's persons, and gifts; or in the prevailencies of power and worldly successes; or in unjust gain and sacrilegious thrift; or in great zealotries for some new form and way of constituting, disciplining, and governing Churches; or in boldness to affirm, to deny, and to do any thing; or in mere verbal assurances, and lose confidences of being elected and predestinated to happiness, of being called to be Saints, and Preachers, and Prophets, in a new and extraordinary way; to advance such opinions and practices, as no holy men of old, ever knew, acted, or owned for Religious; or lastly, in railing upon, despising, and seeking to destroy all those, that approve not, or follow not those selfconceited confidences and violent extravagancies, which some men affect in their rude and unwarrantable undertake. Such were the fanatic, mad, and at last, sad, Religion of those Circumcellions of old, and those Anabaptists, and other later Sects in Germany 
* Sleidan. Com. l. 10. ad an. 1535. ; who wanted nothing but constant successes and continued power to have made all men, as wild and wicked as themselves, or else to have destroyed them.  
Alas, who sees not, how far different and much easier to sinful flesh and blood, to vain ambition, and proud hypocrisies, these pretty soft fallacies, these froths and fumes; those great swelling words, 
2 Pet. 2.18.  and titles of vanity, That God is their Father, that they are Saints, and spiritual, inspired Prophets, sent of God to call the World to repentance; to reign with Christ: Those rotten sensualities of Religion (as some blasphemously call it;) those libidinous excrescencies; those lying prophecies, etc. How much easier (I say) these are, than those humble, sober, exact, and constant ties of Conscience, and duties of true Religion; by which holy men and women, in all ages, have given all diligence to make their calling and election sure, 
2 Pet. 1.10. Non est vera aut firma certitud● gloriae, sine diligenti industria gratiae? Chrys. Phil. 2.12. 1 Cor. 15.32. I die daily. Verè Christum sequi, est omnia perpeti, indies crucifigi, jugiter ●i●ri. Prosp. 2 Pet. 1.6. 1 Pet. 4.18. Non vult Deus ut delicato itinere ad caelum perveniamus. Jeron. Aut hoc non est Evangelium aut bi non sunt Evangelici. Luth. Vana est religio quae sceliri locum facit. Aen. Syl. Van● est religio quae vera non est; nec vera esse potest nisi certa sit, & firt●a, & aequabilis, & sibi semper constans, & in omnibus una. Tertul. Hoc primum invenimus, quod perditissimi sumus; nec nisi quaerendo Deum salvari possumus. August.  to work out their salvation with fear and trembling; by hearing, reading, searching and meditating on the Scriptures; by repenting, fasting, praying, watching, and weeping; by examining, trying, judging, and condemning their sinful self, even in the most specious and successful actions. Thus by mortification and self-denial, coming to the Cross of Christ; taking it up; bearing it, and fastening themselves to it, as to all just strictnesses, holy severities, and patiented sufferings; still endeavouring to abound in all exactness of justice, charity, meekness, temperance, and innocency, before God and man. Thus going with some holy agony, through many difficulties the narrow way, true Christians (having done all) enter in at the strait-gate, which leads to life, and are scarcely saved.  
These were harder disciplines, and rougher severities of piety, than our delicate novelists; our gentle Enthusiasts; our smiling Seraphicks; our triumphant Libertines; our softer Saints can endure; which makes them so impatient (as Ahab to Eliah, and Micaiah) to hear, and bear the words of faithful and true Ministers; which seem as hard say; when they recommend and urge these Scripturals and Morals of truth and holiness, ●ustice, mercy, and humility, Micah 6.8. to be the only reals of Religion: In which, the duty, rule, end, comfort, and crown of true Religion, do consist; whose greatest and surest enjoyment, is self-denial; bringing the lost soul, to find itself lost, and to seek after God; and having found him, to follow him with all obediential love; with a pious, impatient, panting and thirsting after happiness in him, by the ways of holiness; as having none in Heaven or Earth comparable to him; still earnestly pressing toward him; as always, and only wanting him, in the fullest enjoyments of all things here; unsatiably satisfied with his unsurfetting-sweetness; ever filled with him, yet ever longing more to partake of him: The soul in this its excessive thirst, and spiritual fever, being confident, it can drink up that Jordan; that ocean of divine fullness; which alone, it sees, can give it an happy satisfaction to eternity.  

4. The Souls search after, and discoveries of God.  The devout and pious Soul, thus intent to God, and content with him, is not always sceptically wand'ring in endless mazes and labyrinths of Religion; either groping in obscurities, or guessing at uncertainties, or grappling with intricate disputes, or perplexed with various opinions, or shifting its parties, or doubting its profession, or confounding its morals, or dazzling its intellectual eye, by looking to prospects of immensity, and objects of eternity; (which are so remote from it, and far above it, that it only sees this, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dionys. Quod est omni creaturà melius, id Deum dicimus. Aug. Retract.  That it can see nothing of that transcendent Good, which we call God. (Who is indeed, that superexcellent excellency, which we can least know as he is; and can no way comprehend in his ineffable essence, and most incomprehensible perfections.)  
But, the Soul in its religious search after, and devout applications to, this supreme Good, which it esteems, as its God, stays and solaces itself (as Miners do, who still follow and chief intent the richest Vain) with those lesser grains and sparks of divine goodness and beauty, which it finds every where scattered in its passage among the Creatures; which are as little essays, pledges, and tokens of that divine glory and excellency, which must needs be infinitely more admirable, and delectable in God himself.  
The pious (which is the only wise and well advised) Soul, 
Habet Deus testimonia totum hoc quod sumus & in quo sumus. Tert. l. 1. adv. Mar. Psal. 111.2. Psal. 8. Dei opera sunt quotidiana miracula, consueta vilescunt. Aug. Rom. 1.20.  so soon as ever it seriously searcheth after God, finds him in some kind or other, every where present; and in every thing lovely, yea, admirable, both within and without itself; yet still it conceives him to be infinitely above itself; and all things. Something of God it discovers, and accordingly admireth, adoreth, praiseth, loveth, and exalteth him, in the order, goodness, greatness, beauty, variety, and constancy of his works, which are every day visible; something it perceives of his sweetness and delectableness in the sober, moderate, and holy delectations, which our senses afford us, when they enjoy those objects, which are convenient, and fitted for them; something it observes of divine wisdom, power, benignity, and justice, in the experiences of God's providence, bounty, and patience, which the histories of all times afford; something it discerns of God, in those common beams and principles of reason, which shine in all men's minds, and are evidenced in the consent of all Nations. 
Amplissin a mer● est bona conscientia. Hic murus aheneus, etc.— Prima est bac ultio quod se Judice nemo nocens absolvitur, etc. Juv. Matth. 1.6, 8. If I be a father, etc. Offer it now to thy Prince, etc. Tam pater, tam pius, tam beneficus nemo. Tert. de Deo.  Sometime also in the reflections, terrors, or tranquilities of its own, and other men's consciences; which, are as the first Heaven or Hell, rewarding the good, or punishing the bad intentions and actions of every man: More fully it sees God in the manifestations of the divine Word; in the exactness of the Moral Law; in the rules of Justice given to all men; of which, their own reason and will is the measure and standard. Being commanded to do to other men, as we would have them do to us, Matth. 7.12. yea, and to do to God also; in the relations whereby we stand obliged to him, for duty, love, and gratitude, as we would have others do to us; when we are as fathers, or masters, or friends, or benefactors, or well-willers; against which, to offend, is by all men thought most barbarous, unjust, and wicked; how much more against God, who hath the highest merit upon us? Yet further, the Soul searching after God, finds his wisdom and prescience in all those prophetical predictions, and many prefigurations of things to come; 
Idoneum est divinitatis testimonium veritas divinationis. Tert. Apol. c. 20.  which, from several hands, and at several times derived, have yet punctually been fulfilled; chief in the coming of the Messiah, the sum, centre, and consummation of all prophecies and promises; which setting forth the nature, love, life, and death of Jesus Christ, were all most exactly accomplished in him, and by him; on whom were those notable signatures and characters of the divine wisdom and power, 
John 1.14.  that his glory appeared to men, as the glory of the only begotten Son of God, full of grace, and truth.  
The freeness and fullness of this Evangelical grace and truth by Jesus Christ, the faithful Soul further discerns in the sacred emblems and seals of the holy Sacraments; by which the divine goodness is represented and conveyed to us under the notions and efficacy of those things, which are most necessary to our lives; either for Being, or Ornament; to nourish us, to cleanse us, and to cheer us. Moreover, the pious Soul sees God in the exemplary patience of the holy Martyrs; in the miraculous constancy of the heroic Confessors; in the humility of true Penitents; in the purity and amendment of real Converts; in the contentedness of true Believers; in the mertifulness and charity of true Christians; in the mortifying, and self-denyings (as to this world) of all true Saints, which are followers of Christ; and lastly, in that holy ordination and succession of the Evangelical Ministry; which as Christ instituted for the Churches good, so he hath through all the vicissitudes of times, amidst all oppositions, preserved it to these days; and by it, the knowledge of God, and the faith of Christ in the World.  
The devout Soul still guided and going on by the light of the Ministry, discerns something of God; which is yet more retired, secret, and ineffable, in the enlightenings, softenings, serenities, enlargements, calming, and comforts, which are made by a divine power and supernatural influence upon itself; where it beholds the brightest glimpses of divine glory, through the face of Jesus Christ, and by the efficacies of his most sweet and holy Spirit, who is both God and man; subject to our infirmities, sensible of them, and victorious over them: Him the Soul answerably loves; as man, with a love of union and complacency; as God, with the love of admiration and ecstasy; as both God and man, with a love of adherence and satisfaction: 
Heb. 7.25.  As one, that hath undertaken, and is able to save it to the uttermost; reconciling it with preparing it for, and uniting it to, the supreme Good, God.  
All these excellencies of Christ, it sees diffused and derived to it by convenient means, instituted and continued in the Church; which as pipes laid into the Ocean's unexhaustible fullness, draw from it, not to what measure it can give, but to what we want, and can receive.  
At length this devout Soul, by this daily confluence of many heavenly Meditations, holy Motions, and happy Experiments, flowing (like lesser rivulets) from all parts of the Creation, from Scripture, and from its own, with others experiences, to this stream of the knowledge of God; It finds itself by degrees advanced, like Ezekiel's 
Ezek. 47.  waters, from vulgar and shallow conceptions, and answerable affections, to mighty and profound contemplations; which, gathering strength by their daily increasings, like an imperious, and irresistible torrent, carry away the devout Soul in its holy propensities, and impetuous fervencies toward God: Impatient of any stop or hindrance, till, at last, it comes (as all Rivers into the Ocean) to be wholly resigned, and happily resolved into its Alpha and Omega, its principle and perfection, its fountain, and its fullness, God.  
So then, when the Soul in ways of true Religion comes to know, and love, and serve God, it is not conversant in vagrant fancies, in uncertain speculations, in in-significant notions; but it so far really enjoys him, as it loves him; and loves him, as it sees him; and sees him, as it seriously and deliberately observes him; (there being nothing of true Religion in volatile spirits, and transient glances;) which it doth most evidently, though not perfectly; darkly, yet truly, in those glasses of the Creatures; in the Scriptures, 
1 Cor. 13.12.  and in its own Conscience; in all ways of Goodness, Truth, and Holiness; in lights Natural, Moral, and Evangelical; by all which, the Soul, as the Eye, sees somewhat of the divine glory of that invisible Sun, in the descents, scatter, and aptitudes of its beams; whose infinite, and entire brightness it cannot, without injury to itself, fully, and immediately, behold. 
Exod. 33.20.   
So that herein (we see) true and solid Religion, both by its light and holiness, its truth and practice, abundantly discovers, the fancifulness, levity, pride, vanity, fondness, and futility, of all those giddy opinions and pretensions, by which some men seek to amuse the world, and to abuse honest hearts: And also it shows its own real worth, beauty, dignity, fullness, usefulness, wisdom, and power; by all which it fits and fills the Souls various faculties and vast capacity: And in so doing it gives the devout Soul, the greatest evidences and surest demonstrations of its own immortality, 
Malunt impii extingui, quàm ad supplicia reparari. Mi. Fael. Soul's immortality discovered in true Religion.  beyond what any arguments drawn from ordinary reason and philosophy can do: All which the Atheistical impudence of some men easily e●ude, having no experimental knowledge of God; and living without God in the world, they are content to imagine an utter extinction of their souls.  
Whereas the sanctified Soul concludes, and glories in its immortality; which it endeavours to improve to a blessed eternity; when it considers seriously, and alone; whence can those high and holy enlargements, desires, and designs arise, so far above, and beyond all worldly objects and enjoyments? whence that unsatisfiedness, which carries the soul of man, with ambitious impatiencies, to this height of coveting after a blessed eternity, 
Rom. 2.7.  and the supreme Good, God blessed for ever? Whence this magnetic tendency and divine traction of love to God, and to his infinite goodness; but only from the Father of our spirits, and Fountain of our souls, God? And why all these meditations, desires, and motions, planted in us by so good and wise a Creator, if never to be enjoyed by us, in those satisfactions, which only can flow from some divine and perfective object? Sure it is all one to omnipotent goodness, to fill us with the perfect good desired; as to endue us with the desires of that good; which are but our torments and imperfections, if never to be in completion: Our very desires of Heaven, would else be our Hell; and our long after happiness, our misery. Nor is it agreeable to the methods of divine wisdom and goodness, to plant frustaneous and vain desires, or Tantalising tendencies in man's nature, which he hath done in no other Creature; who attain whatever they naturally covet, or have innate propensities to. The same divine power having prepared the object, hath also implanted the desire. This unproportionableness of the Creator's dealing with man, is less to be imagined, when we consider in the sacred story, That man had most of divine counsel and deliberation in his Creation; 
Gen. 1.26.  (not as needful to God, who can work by omniscient and omnipotent power, in an instant) but, implying to us, those most exact and accurate proportions observed by the great and alwise Creator, in his formation of man: All other Creatures rising up, as bubbles on water, so soon as the formative Word of God, in its several commands, fell like distinct drops from Heaven, on the face of the great deep, the Chaos, or Abyss; But man, as a signet or seal, was graven by a special hand, and deliberate method of God, with the marks and characters of his own holy image, in spirituality, wisdom, righteousness, purity, liberty, eternity, and a proportionate capacity to enjoy whatever felicity he can understand and desire.  

5. Man's improvement.  That, if we raise man to the highest glory and perfection, which he covets, and is capable of in this world of vanity and mortality; we shall see something in him of a little god, like the figure of a great monarch expressed in a small model or signet: For, bring him from the sords of his nativity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat.  from his infant infirmities, from his childish simplicities, from his youthful vanities; redeem him, by the politure of good education, from his rustic ignorance, his clownish confidences, his brutish dulness, 
Stolida ferocia. Tac.  his country solitude, his earthy ploddings, his beggarly ind●gences, or covetous necessities; rack him off further, and refine him from the lees of sensual and inordinate lusts, from swelling and surly pride, from base and mean designs, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. de Cupiditat.  from immoderate affections, violent passions, unreasonable impulses, and depraved temptations, from within or without: Then furnish him with health, procerity, and beauty; fortify him with competent strength, both single and social; endue him with all wisdom, both divine and humane, which the mind of man is capable of; compass him with all fullness and plenty; invest him with that public honour, which (as beams of the Sun, concentred in a Burning-glass,) arising from the consent of many men, to unite the honour of their protection and subjection in one man, makes up the lustre of a majesty, something more than earthly and humane; coming nearest to the resemblance of what is divine and heavenly. Add to these endowments of power, opportunity, and place to do good; those real and useful graces, those charitable and communicative virtues, which enlarge the nobler soul, to a love of the public good, and a zeal for the common welfare of mankind, in works of humanity, gentleness, pity, patience, fortitude, justice, mercy, benignity, and munificence: 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Clem. Alex. è Menandro. How goodly a creature is a man, while he continues a man?  
Exod. 22.28. Psal. 82.6. John 10.34. Magistrates are called gods.  
Paternum est docendi munus. Psal. 34.11. Jer. 9.34. Beatitudo est interminabilis vitae perfecta possessio. Boet.   What can more lively express to us a terrene visible Deity? whom we may (without Idolatry) own and reverence so far, as, without blasphemy, we may call such a man a God; while he wisely teacheth and instructeth others (a work worthy of a Parent, a Prince, a God;) or he powerfully protects, or he bountifully rewards, or justly punisheth, or mercifully pardoneth, or graciously loveth others, and rejoiceth in their welldoing and happiness, without any design or interest of his own. Yea, what do we ordinarily wish, and expect, or fancy more from God, than all these excellencies (of which, we see there are some sparks and beams, even now in man's nature) sublimated to infinite perfections; and extended to us, with eternal durations? is not this, that estate of full enjoyment, which we call Heaven? Wherein we hope never to want those divine and immediate communicating, with the all-sufficient bounty, and unenvious benignity of God, is, as well able; so, no less, well pleased, to impart to the soul, than its necessities do require, and its desires ambitiously, and unsatiably covet to be supplied by them: Not one●y in order to this natural and politic Being; which as men we have with men, for a moment (which is daily pressed upon with the fatal and inevitable necessity of dying, which is a ceasing to enjoy God, by the mediation of the Creatures, in this visible world) but also, in reference to that rational, religious, spiritual, gracious, perfect, and unchangeable Being, whereto we naturally aspire; (for, who would not be ever happy?) by enjoying himself, in the wisdom, strength, beauty, fullness, love, and sweetness, flowing for ever from the excellencies of the Creator: The fruition of whom, is only able to exclude a●l defects, and fears; to satisfy all desires, to reward all duties, to requite all sufferings, to complete all happiness, to crown and perfect all true Religion; which in Heaven shall be no other, than what we desire it to be here on Earth; that is, a right knowledge, and a willing performance of that duty, which the reasonable creature (Man) owes for ever to God: First, as his Creator, Conservator, and Redeemer, by Jesus Christ.  

6. True Religion internal instates the Soul in Christ, and in the true Church. 1 Cor. 2.10, 11. John 15.5. He that abideth in me, and I in him, etc. 2 Tim. 2.19. The Lord knoweth them that are his. Extra ecclesiam non est salus.  This than we look upon, as the Religious frame and temper of a reasonable Soul, in its internal dispositions and private devotions toward God, itself, and others: By which it is daily preparing for a glorious and blessed immortality; of which holy frame, itself only can be conscious, with God; and the greatest evidence is, That sincerity of heart, which hath no other rule, but God's Word; no other end, but God's glory; and no other comfort, but in the constancy of this disposition; which is the fruit of God's holy Spirit in it. Certainly, such a Soul cannot, but be in, and of the true, and to man, invisible Church of God; so far as it hath a mystical, spiritual, and invisible life; which consists in the union to Christ, as the head, by faith, love, and all other obediential graces of his Spirit, which are common to every true believer. Out of this Church, its most true, There is no revealed salvation, possibly to be had for any that live to be masters of their own reason, will, and actions.  
Yea further, such a religious soul, hath a capacity of, and right unto that external, visible, politic, and social communion with the Church of Christ, where ever Christians enjoy outward fellowship, with one another, in public profession: Which communion, however such a soul, solitary it may be, and sequestered from all Christian company, may not actually enjoy; being forcibly denied that happiness (of which, many do wilfully and peevishly deprive themselves by proud or peevish, and uncharitable separations,) through banishment, prison, captivity, sickness, etc. Yet, that Christian belief, love, and charity, which such an one bears to Christ, and to the Catholic Church of Christ, scattered in many places, and different in many ceremonial rites, and observations; These (I say) do infallibly invest this solitary Christian, in communion and holy fellowship with the whole Church of Christ, in all the World; as brethren and sisters are related as near kindred, when they are never so far a sunder in place; which owns the same God, believes the same common salvation by the same Lord Jesus; useth the same seals of the blessed Sacraments; 
Ephes. 4.5. Judas 2.  professeth the same ground of faith, and rule of holiness, the written Word of God; and bears the like gracious and charitable temper to others, as sanctified by same Spirit of Christ, which really unites every charitable and true believer to Christ, and so to every Member of true Church; however it may want opportunities to express this communion in actual, and visible conversation, either civil or sacred; by enjoying that society, as men, or that ordinary ministry, as Christians, which is by Christ appointed in the Church; as well for its outward profession, distinction, and mutual assistance; as for its inward comfort, and communion with himself.  
The willing neglect of all such extern communion, and the causeless separation from all Church-fellowship in Word, Sacraments, Prayer, Order, and charitable Offices, must needs be inconsistent with any comfort; because against charity, and so far against true Religion, and the hopes of salvation: For, those inward graces, wherein the life and soul of Religion do consist, are not ordinarily attained or maintained, but by those outward means and ministrations, which the wisdom of God in Christ hath appointed for the Churches social good, and edification together: In the right enjoyment of which consists that extern and joint celebration or profession of Christian Religion, which gives Being, name, and distinction to that society, which we call The Church of Christ on Earth. And this indeed is that Church properly, which is called out of the World; which as men, we may discern; and of which, both in elder and later times, so many disputes have been raised, which we may describe to be,  
An holy company or fraternity of Christians, who being called by the Ministry of the Gospel, to the knowledge of God in Christ, do publicly profess in all holy ways and orderly institutions, that inward sense of duty and devotion, which they owe to God, by believing and obeying his Word: Also that charity, which they owe to all men, especially to those that profess to be Christ's Disciples, and hold communion with his Body, the Catholic Church.  
Herein I conceive, That the social outward profession of Religion, 
7. Of the Church as a visible society of Professors believing in Christ. Ea est Catholica ecclesia, quae unicam & candem semper & ubique fidem in Christo veram & Scriptures sundatam profitetur. V●n. Lyrin. Eph. 2.9. As Fellow-Citizens of the Saints, and of the household of God: Ye are built upon the Foundation of the Apostles and Prophets, Jesus Christ being the chief corner stone, etc.  as it is held forth in the Word of God, in its Truths, Seals, Duties, and Ministry, makes a true Church among men: And the true Church as Catholic, yea, any part or branch of this true Catholic Church, (whose Head, Foundation, Rites, Seals, Duties, and Ministry, are for the main of the same kind, in all times and places,) cannot but make a right profession of true Religion; as to the main essence and fundamentals; which consists in truth, holiness, and charity: However there may be many variations, differences, and deformities in superstructures, both of opinion and practice: For however particular Churches, which have their limits of time, and place, and persons, (circumstances which necessarily circumscribe all things in this world) are still, as distinct arms and branches of a great Tree, issuing from one and the same root Jesus Christ; and have the same sap of truth and life conveyed in some measure to them, 

1 Cor. 3.12. If any man build upon this foundation gold, etc. st●bble, etc. V 15. If his work be burnt, he shall suffer loss, but he himself shall be saved. Eph. 4.4. There is one Body, and one Spirit, one Lord, one Faith, one Baptism, etc. V 16. The whole body is fitly joined together, according to the effectual working in the measure of every part, etc.  
U●us Deus unam sidem tradidit, unam ecclesiam toto orbe diffudit; hanc aspicit, hanc diligit, hanc d●fendit: Quolibet se quisque nomine tegat, si huic non societur alienus est, si hanc impugnet inimicus est. Oros. 7. c. 35. Joh. 15.2. Every branch in me that beareth not fruit, my Father taketh away. 2 Pet. 2.1. 2 Tim. 2.18. 1 Cor. 12.25. That there should be no schism in the body. 2 Joh. 9 Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God: He that abideth in the doctrine of Christ, hath the Father and the Son.   by the same way of the right Ministry of the Word, Sacraments, and Spirit, (so that in these respects, they are all of one and the same Catholic Body, communion, descent and derivation;) yet, as these have their external distinctions and severing in time, place, persons, and manners; or any outward rites of profession, and worship; so they usually have distinct denominations, and are subject to different accidents, as well as proportions: Some branches of the same Tree may be withering, mossy, cankered, peeled, broken, and barren, yea, almost dead; yet, old, and great, and true: Others, may be more flourishing, fruitful, clean, and entire, though of a latter shooting for time, and of a lesser extension for number and place; yet still of the same Tree; so far, as they have really, or only seemingly, and in the judgement of charity, communion with, relation to, and dependence on the Root and bulk; being neither quite broken off, and dead, by Heretical Apostasies, denying the Lord that bought them, or damnable errors, which overthrow the Faith; nor yet slivered and rend, by Schismatical uncharitableness, proud, or peevish rents and divisions: Which last, although they do not wholly kill, and c●op off from all communion with the Church of Christ; yet they so far weaken and whither Religion, in the fruits and comforts of it; as each Schism pares off from its sect and faction, that Rind and Bark (as it were) of Christian love, and mutual charity, through which (chief) the sap, and juice of true Religion, with the graces and comforts of it, are happily and most thrivingly conveyed to every living branch of the Catholic Church; so as to make it live, at least, and bring forth some good fruit, however it be not so strong, fair, and ample, as others may be: As the Church of Sardis, which had a 
* Rev. 3.1.  name to live, and was dead in some part and proportion; yet is bid to watch, and strengthen the things that remain, which are ready to die, etc.  

8. Of the Church, as called Catholic. See learned Dr. Field of the Church. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In this point then. Touching the true Church of Christ, in regard of outward profession, and visible communion (to the touch of which part, my design thus leads me) I purpose not so far to gratify the endless, and needless janglings of any adversaries of this Church of England; as to plunge myself, or the Reader, into the wide and troubled Sea of controversy, concerning the Church: Considering, that many good Christians have been, and still are, in the true Catholic Church, by profession of that true faith, and holy obedience, which unite to the Head, Jesus Christ; and by charity, which combines the members of his Body together; although they never heard the dispute, or determination of this so driven a controversy; As many are in health, and sound, who never were under Physicians hands, or heard any Lecture of Anatomy: Yea, although they may be cut off, and cast out of the particular communion of any Church, by the Anathemaes, and excommunicating sentences of some injurious and passionate Members of that Church; yet may they continue still in communion with Christ, and consequently with his Catholic Church; that is, with all those, who either truly have, or profess to have communion with Christ.  
My purpose is, only to give an account, as I have done of true Religion in the internal power of it; so also of the true Church, as to the external profession of Religion: That thereby I may establish the faith, and comforts of all sober and good Christians, in this Church of England: That they may not be shaken, corrupted, or rend off, by their own instability, and weakness; or by the fraud and malice of those, who glory more in the proselytes they gain to fanatic factions, by uncharitable rendings from this Church, than in any communion they might have in humble and charitable ways, with the Catholic Church; or any of the greater, and nobler parts of it; which they (most impertinently) deny to be any Churches, or capable of any order, power, joint authority, larger government, or ampler communion.  
For the Catholic Church of Christ, (that is, 
Ignat. ep. ad Phil. Cypr. de unitate Eccl. Solis multi radii, unum lumen. August. lib. de unitate ecclesiae. Et omnes patres. Eph. 1.22. Christ the Head over all things to the, Church. 1 Tim. 3.15. The Church of the living God; the pillar and ground of truth. Heb. 12.23. The Church of the firstborn. Tot ac tanta ecclesia una est illa ab Apostolis prima, ex qua omnes. Tertul. de prae. ad Hae. c. 30. Eph. 3.10, 21. & 5.23. Christ the Head of the Church, and the Saviour of the Body. V 32. Christ and the Church. Col. 1.18. Christ the Head of the Body, the Church. 1 Cor. 12. The Body is not one Member, but many, etc. vid●.  the universality of those, who profess to believe in the name of Jesus Christ, according to the Scriptures;) That this is primarily and properly called a Church, often in Scripture, there is no doubt: As the whole is called a Body, in its integrality or compleatness of parts and organs; whose every limb and part is corporeal too, and of the Body, as to its nature, kind, or essence. This Church, which is called The Spouse and Body of Christ, is (as its Head) but one; in its integrality or comprehensive latitude; as the Ark containing all such, as profess the true faith of Christ: And to this are given (as all powers and faculties of nature to the whole man) primarily and eminently those powers, privileges, gifts, and titles, which are proper to the Church of Christ; however, they are orderly exercised by some particular parts or members, for the good of the whole. The essence, integrality, and unity, of this Catholic Church consists, not in any local convention, or visible communion, or public representation, of every part of it; but in a mysterious and religious communion with the same God, 
Ecclesia in universum mundi disseminata unam domum habitans, unam animam & cor & os abet. Iraen. l. 1. c. 3. Eph. 4.4, 5. Judas 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. M. Dial. cum Tryphone.  by the same Mediator Jesus Christ; and to this Mediator Jesus Christ, by the same Word and Spirit, as to the internal part of Religion; also by profession of the same Truth and common Salvation, joined with obedience to the same Gospel, and holy Ministry, with charity, and comely order, as to the external.  
In this so clear an Article of our Faith, I need not bestow my pains, since it is lately handled very fully, learnedly, and calmly, by a godly Minister of this Church of England 
* Mr. Hudson of the Catholic Church Tota & tantae ecclesiae una est illa ab Apostolis prima, dum unam omnes praebent veritatem. Tert. de prae. , to whose Book I refer the Christian Reader.  

9 Of a National Church, or distinct and larger part of the Catholic.  This name of Church, being evidently given to the universality of those, who by the Ministry of the Gospel, are called out of the way of the World; and by professing of it, and submitting externally to its holy Ministry, Order, Rules, Duties, and Institutes, are distinguished from the rest of the World: It cannot be hard for any sober understanding to conceive, in what aptitude of sense, any part of this Catholic Church, is also called a Church; with some additional distinctions, and particular limitations, visible and notable among men, and Christians; by which some are severed from others in time, place, persons, or any other civil discriminations of policy and society: Which give nearer and greater conveniences, as to the enjoyment and exercise of humane and civil; so of Christian communion, and the offices or benefits of religious relations.  

1 Cor 1.2. To the Church of God, which is at Corinth. Acts 13.1. The Chu ch of Antioch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 14.23. Tit. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rev. 2. & 3. Ecclesiam apud unamquamque civitatem condiderunt Apostol●, à quibus traducem fidei & semina doctrinae caeterae ecclesiae mutuatae sunt. Tertul. de Prae. c. 20. Consuetudo est certissima loquendi norma. Quin●il.  The Spirit of God in the Scripture gives sufficient warrant to this stile, and language; calling that a Church (as of Rome, Ephesus, Corinth, Jerusalem, Antioch, etc.) which consisted of many Congregations, and Presbyters in a City, and its Territory, or Province: So the Apostle Paul in his Epistles to several Churches, distinguisheth them by the civil and humane distinctions of place, and Magistracy; and the Spirit of Christ to the Asiatic Churches, calleth each a Church distinctly, which were in great associations, of many faithful, under many Presbyters: And these under some chief Precedents, Apostles, Angels, or Bishops, residing in the prime or Mother Cities; where Christianity was first planted, end from whence it spread to the Territories, or Provinces about.  
One would think, besides common speech, among all Christians, (which is sufficient to justify, what word is used to express our meanings to others,) That this were enough to confute the simplicity or peevishness of those, who, to carry on new projects, dare aver, That they know no such thing as a National Church; 
1 Pet. 2.9. Ye are an holy Nation, a peculiar people; may be said of any Christians.  and with much coyness, disdain to own, or understand any relation of order, duty, subordination, or charity, they have to any such Church: Of which, they say they know no virtue, no use, no necessity, no conveniencies, as to any Christian and Religious ends. Which so wilful and affected ignorance, was never known, till these latter and perilous times had found out the pleasure of Paradoxes; by which, men would seem wiser, and more exact, both in their words and fancies, than either pious antiquity, or the Scriptures: Hoping by such gross and unexpected absurdities, (which would fain appear very shy and scrupulous in language) to colour over Shismatical and Anarchical designs; and under such fig-leaves to hid the shame and folly of their factious agitations and humours; which makes them unwilling to be governed by any in Church or State, without themselves have an oar in the Boat, and a share in the Government. This poor concernment of some men's small ambitions, makes them disown any Church, but such a conventicle or parcel as some men fancy to collect and call; which they infect with the same fancies of sole and full Churchship, and separate Power. Whereas the Lord Jesus Christ always first called men by his Ministers to his Church; and by Baptism admitted them; and by meet Governors, whom he sent and ordained, ruled them, as his flock, in greater, as well as lesser parties; 
Gen. 32.  as Jacob did his distinct flocks in the hands of his sons.  
By the same Cynical severity, these men may deny, they have relation to any other men, being themselves complete men; or at most that they are to regard none, but their families where they live; and so cast off all observance to any greater Societies in Towns, or Cities, or Commonweals; yea, and all sense of humanity to the generality of mankind, whom they shall never see together, or be acquainted with. Who doubts, notwithstanding this morose folly, but that, as in all right reason, equity, and humanity, every man is related by the common nature to all mankind; so also, to particular polities and societies of men greater or smaller; according to the distinct combinations, into which providence hath cast him with them, either in Cities, or Countries? With whom, to refuse communion, and disown relation, is to sin against the common principles of society, order, and government, which are in man's nature; which God hath implanted, Reason suggests, and all wise men have observed, for the obtaining of an higher and more common good, by the public and united influence of the counsel, strength, and authority of many, than can be obtained, in scattered parcels, or small and weaker fraternities.  
In like manner, to be in and of the Church, is not only to be a true believer (which gives internal and real union to Christ, and to all true Christians in the Church Catholic, 
Ecclesia una est quae in multitudinem latius incremento facunditatis extenditur. Cyp. de Eccl. unit. 1 Cor. 2.11. What man knoweth the things of a man, save the spirit of man which is in him. ) of which, no man can judge, because he cannot discern it, save only in the judgement of charity) But it implies also to have and to hold, that profession of Christian Religion, in such external polities, and visible communion with others, as the providence of God, both offers and requires of us; according to the time, place, and opportunities, wherein he sets us; so as we may most promote the common good: Which study and duty we own in humanity, as men, and more in charity, as Christians to any Church, or society of Christians; To whom our counsel and power, or our consent and subjection, may add a further authority, a more harmonious and efficacious influence, than can be from small or ununited parcels: So that a National Church, that is, such a Society of Christians, as are distinct by civil limits and relation, from other Nations, may not only own, and accordingly act, as they are men related in things civil; but also as Christians, they may own and wisely establish such a Church power, relation, and association in matters of Religion, as may best preserve themselves in true Doctrine, holy Order, Christian peace, and good manners by joint counsel, and more vigorous power; The nearness which they have, affording greater opportunities to impart, and enjoy the benefit of mutual counsel and charity, and all other communicable abilities, to a nobler measure, and higher proportion, than can be had in lesser bodies or combinations. This joint, public, and united authortiy of any Church, in any Nation or Kingdom, is so far from being slighted, as some capricious minds do, that it is the more to be venerated and regarded by all good Christians; who know, that duty enlarges with relations; and a greater charity is due from us to greater communities, both of men, and of Christians.  

Odia quo iniquiora eo magis a cerba. Tacit.  The greatest vexation of these new Modellers, is, That they have so little with truth, modesty, or charity, to say against this famous National Church of England, and its Ministry: For they daily see, notwithstanding all their specious pretensions, and undefatigable agitations; the more, as winds, they seek to shake and subvert well-rooted Christians; the more they are confirmed, and settled in that Christian, communion, 
9 Charity necessary in any true Church and Christians. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Camer. de Melan.  which they have upon good grounds, both of Reason and Religion, Polity and Charity, with this Church of England, as their Mother: Which blessing, all wise Christians, and well ordered Churches, ever owned and enjoyed among themselves, as parts of the Catholic, in their several distinctions and society.  
In these points of the true Church, and true Religion (however I covet to be short) yet I shall be most serious, and as clear as may be; writing nothing to other men's Consciences, which I do not first read in mine own; and of which, I know account must be given by me, at Christ's tribunal. And truly, I am as loath to deceive others, as to err myself, in matters of so great concernment, 
Nulla erroris secta sam contra Christi verit atem nist nomine cooperta Christiano ad pugnandum prosilire audet. August. ep. 56.  as true Religion, and the true Church are: Both which, every Sect and Party of Christians challenge to themselves; and those, no doubt, with most right and truest comfort, who do it with most charity to any others, that have for the foundation of their faith, the Scriptures, and the Sacraments for the seals, and a true Ministry for the ordering and right dispensing of holy things; professing such latitudes of charity always, as exclude no such Christians from communion with them: (Notwithstanding, they have many and different superstructures in lesser things.) Without this Christian charity, it is evident, all ostentations of true Religion, of Church's purity, and of Reformation, though accompanied with tongues, miracles, and martyrdoms, 
1 Cor. 14.1, 3, etc.  are in vain, and profit men nothing.  
As it is not enough to make men of the true Church, to say, They are the only true Church, and in the only Churchway; or to censure, condemn, and exclude all other Christians, who may be in the same pathway to Heaven, though the paving be different; of grass, or gravel, or stone, etc. So it is enough, to exclude any party, sect, or faction of seeming Christians, from being any sound part of the true Church, to say, in a Schismatical pride, and uncharitable severity, That they are the only true Church; 
Excidisti ab ecclesia, ubi à charitate excideris; quum à Christo ipso inde excidisti. Aug.  (as the ringleaders of the Novatians and Donatists did;) excommunicating by malicious, proud, and passionate principles; or in any other novelizing ways, vexing and disturbing the quiet of those Christians, and Churches, who have the true Means and Ministry; the true Grounds, and Seals of Faith; with other holy and orderly Ministrations, though with some different rites, yet professing holiness of life, and this, with Christian charity to all others; 
Col. 3.14.  which is the very bond of perfection: The want of which, cannot consist with those other graces of true faith and love, repentance and humility, by which men pretend to be united to Christ. The ready way, not to be any part or true Member of the Catholic Church, is, 
Isai. 65.4. They eat abominable things; yet they say, Stand by thyself, come not near me; for I am holier than thou. These (saith the Lord) are a smoke in my nose, and a fire that burneth all the day.  To challenge to be the only true Church, and to separate from all others; both by non-communion with them, and a total condemning or abdicating of them: As the way for any branch to whither, and come to nothing, is, To break itself off by a rude Schism, or violent fraction from the Tree, that it may have the glory to grow by itself; and to say with a Pharisaic pride to all others, stand by, I am holier than you; Thus parting from that Root and Body, Christ and the Catholic Church; in the communion with which, by Truth and Charity, its Life and Beauty did consist.  
However then, the unholy love of novelty, proud curiosity, cold charity, and distempered zeal of some men, dare cast off, unchurch, and anathematise, not only single persons and private Congregations, but even greater associations of Christians; bound together, by the bonds of civil, as well as Church societies, in Nations and Kingdoms; yea, and to despise that Catholic form of all the Churches in the World, 
2 Cor. 10.12. They measuring themselves by themselves, and comparing themselves among themselves, are not wise.  of ancient, as well as present times: Yet this vain-glorying, through a verbal, ignorant, proud, and uncharitable confidence of themselves, and contempt of all others, seems to have more in it of Belial and Antichrist, than of Jesus Christ; more of Lucifer, than of the Father of Lights; who also is the Father of Love; who hath therefore shined on men with the light of his grace, and love of Christ, that he might lead them by this powerful pattern of divine love, to love one another, as men and as Christians, with all meekness and charity; with all good hope, forbearance and long-suffering; toward those, especially, that profess to be of the household of faith; who hold the foundation, Christ crucified; though they may have many additions of hay, 
1 Cor. 3.15.  straw, and stubble; since, Those may save, though these suffer loss. God will easily discern between his gold, and our dross, between the errors rising from simplicity, and the truths joined with charity, and humility; He will easily distinguish between the humble ignorance of many upright-hearted Christians, who are seduced to wander; and the subtlety, pride, or malice, of Arch-heretics and Schismatics, who seduce others for sinister ends.  
All wise, humble, and charitable Christians, should so order their judgements, and censures, if at any time they are forced to declare them, that they must above all things take heed, that they nourish not, nor discover any uncharitable feuds, or distances, and, antipathies, against any Churches or Christians, after the rate of those passions, which are the common source both of Schisms and Heresies; whose ignorance and pride, like water and ice, mutually arise from, and are resolved into each other: Therefore proud, because ignorant; and the more ignorant, because so proud. Nor yet may they follow those defiances and distances in Religion, 
Tantum distat à vera charitate quorundam zetotarum praeceps & intemperatus ●●d●, quantum maligna sebricitantium flam●ae à native & vitali corporis calore. Cas.  which Reason of State, or the Interests of Princes, or Power of Civil Factions, or the Popular fierceness of some Ministers, and eager Sticklers for sides and parties, do nourish; and vulgarly commend, as high expressions of zeal, and the only ways of true Religion; Where there is scarce one drop of charity in a sea of controversy, or one star of necessary truth in the whole clouded Heaven of their differing opinions and ways; which set men as far from true Christian temper, as burning Fevers do from native heat, and health.  

10. Extremes touching the Church.  I know no point hath used more liberal and excellent Pens, than this, concerning the true Church, as it is visible, or professional before men; which is the proper subject of this dispute. Some men's Pens flow with too much gall and bitterness; as the rigid Papists on the one side; and the keener Separatist on the other: Denying any to be in a right Churchway, save only such, as are just in their particular mould and form: Either joined in communion with the Roman profession, and being subject to its head, the Pope; pleading antiquity, unity, universality, visibility, etc. or else embodied with those new and smaller Incorporations, which count themselves the only true, and properly so called Churches; pretending more absolute Church-power, more exact constitution, and more complete Scripture-Reformation, than any ancient, National, dilated, and confederated Churches could, or ever did attain too.  
Herein, there is a strong excess on both sides, 
1. By the Romanists. Baron. Anno Christi 45. p. 376. Haereticum esse qui à Romanae Cathedrae communione divisu● sit. So Bellarm. d● Rom. Pont. l. 2.12. Vetusta co●suetudo servetur; ut hic (Episcopus Rom.) suburbicaniarum ecclesiarum solicitudinem ger●●. Ruffin. hist. l. 1. c. 6. Concil. Nicen.  both Papal and Popular: First, The Romanists extend the cords of their Church's power, and its head or chief Bishop, so far, as if it were properly Catholic, and Ecumenical; that is, by divine appointment invested with sovereign Authority, to extend and exercise Ecclesiastical polity and dominion over all other particular Churches, in all ages, and in all parts of the World: So that it is (say they) necessary to salvation to be under this Roman jurisdiction, etc. Whereas it is certain, That the Roman Church, anciently was, and still is (properly speaking) distinct from others in place, as well as name, and had anciently its limited power, and jurisdiction, extending to the suburbicanian Provinces; which were Ten, seven in Italy, and three in Sicily, Corsica, and Sardinia: According to those (like) bounds, which occasionally from civil titles, both named and distinguished all other Churches from one another; in both the Asia's, in Africa, and in Europe; as the Gallican, German, British, etc. Nor hath ever any thing, either of Reason, or Scripture, been produced by any (more than of true Antiquity) whereby to prove, That we are bound to any communion (that is, (in the true meaning of proud and politic Romanists) to that subjection to the Pope, and his party; which may be most for his and their honour and profit) with the Church of Rome, further, than the rule of Christian charity obligeth every Christian, and every part of the Catholic Church, to communicate in truth and love, with all those, that in any judgement of charity, are to be counted true Christians, so far, as they appear to us, to be such.  
Nor is it less evident, That many Churches and Christians have scarce ever known, much less owned, any claim of subjection upon them, by the Roman Church: Which, however they had anciently a priority of order and precedency, yielded to it, and its chief Bishop, for the eminency of the City, the honour of the Empire, and the excellency of the reputed Founders and Planters, Saint Peter, and Saint Paul; also for the renown of the faith, patience, and charity of that Church, which was famous in all the World; Yet, 
Rom. 1. ●.  all this Primacy or Priority of Order, which was civilly by others granted, and might modestly be accepted by the chief Bishop in the Roman Province, as to matter of place and precedency, or Votes in public Counscis and Synods: This, I say, is very far from that 
* Greg. Mag. ep. 30. ad Mauri. Aug. Fidenter dico, quia quisquis se universalem sacerdotem, vel Episcopum vocat, vel vocari desiderat, in elatione suâ Antichristum praecurrit; quia superbiendo se caeteris praeponit. De Cyriaco, Constantinop. Episcope, hunc frivoli nominis & superbia typhum affectante. Greg. M. l 4. ep. 32, 36.  Antichristian Supremacy of usurped power, tyrannic dominion, and arbitrary jurisdiction; the very suspicion and temptation to which, the holy and humble Bishops of Rome were ever jealous of, and avoided; especially Gregory the Great; who was in nothing more worthy of that title, than in this, That he so greatly detested, protested against, and refused the title of Universal Bishop, when it was offered to him by the Council of Chalcedon: Which both name and thing was in after times gained and challenged by the pride, policy, covetousness, and ambition, of those Bishops of Rome, who by some of their own sides confession (as 
* Baronius, an. 912. tom. 10. Foedissima nunc Romanae ecclesia facies, cùm Romae dominarentur potentissima ac sordidissima mer●●rices.  Baronius, 
* See Genebrard. ad Sec. 10. Pontifices per an. 150. à virtute majorum prorsus desecerunt.  Genebrard, and others) were sufficiently degenerated from that Primitive humility and sanctity, which were eminent in the first Bishops of Rome, in those purer and primitive times; who never thought of any one of those Three Crowns, which flatterers in after ages have fully hammered, and set on the heads of the Bishops of Rome; in a Supremacy, not of Order, but of Power, and plenary Jurisdiction, above all Christians, or Churches, or Councils in the Christian World; which hath justly occasioned so many parts of the Catholic Church, in that regard, to make a necessary separation (not from any thing that is Christian among them, but) from the usurpation, tyranny, and superstition of those bishops of the Roman Church, and their Faction, who unjustly claim, and rigorously exercise dominion over the Consciences and Liberties of all other Churches, and Christians: With whom, the Roman pride now refuseth to hold such peaceable communion, as aught universally to be among Christians, (in respect of order and charity) unless they will all submit to that tyranny and usurpation, which hath nothing in it, but secular pride, vain pomp, and worldly dominion: Yet still those of the Roman Church know, That all the Reformed Churches, as well as we of England, ever did, and do hold, a Christian communion in charity with them, so far, as by the Word of God we conceive they hold with the head or root of the Church, Christ Jesus; with the ground and rule of Faith, the Scriptures; and with all those holy Professors, in the purest and primitive Churches: Of whose faith, lives, and deaths, having some Monuments left us, by the writings of eminent Bishops, and others; we judge, what was the tenor both of the Faith, Manners, and Charity of those purer times, which we highly venerate, and strive to imitate.  
Possibly we might now subscribe to that Letter, which the Abbot and Monks of Bangor sent to Austin, (whom some report to be a proud and bloody Monk) when he came to this Nation, and required obedience of them, and all Christians here, to the Pope; (which Letter is thus translated out of Saxonick, by that grave and learned Gentleman, Sir Henry Spelman, 
Sir Henry Spelman, Concil. Brit. Anno Christi 590. out of the Saxon Manuscript.  a lover and adorner of this Church of England, by his life and learned Labours.) Be it known to you, without doubt, that every one of us are obedient, and subject to the Church of God, and to the Pope of Rome, and to every true godly Christian; to love every one in his degree, in perfect charity; and to help every one of them, by word and deed, to be the children of God; and other obedience, than this, we know not due to him, whom you call Pope; nor do we own him to be Father of Fathers. 
Isca, one of the three Metropolis in Britain. Caerusk, in Monmouthshire, Antiq. Brit.  This obedience we are ever ready to give, and pay to him, and every Christian, continually: Beside we are under our own Bishop of Caerleon upon Usk, who is to oversee us under God, and to cause us to keep the way spiritual.  
Nor will this benefit of the Pope's pretended Infallibility, 
11. The pretended Infallibility in the Pope or Church of Rome. Primatum suum non objecit Petrus, nec inerrabilitatem, sed Paulo veritatis assertori cesset: Documentum patientiae & concordiae. Cyp. ep. 71.  (for deciding controversies of Religion, and ending all Disputes of Faith, in the Church Catholic) countervail the injury of this his usurpation, and oppression: Considering, that nothing is more, by Scripture, Reason, and Experience, not so much disputable, as fully to be denied by any sober Christians, than that of the Pope's Infallibility; which, as the Church never ye enjoyed; so, nor doth any Church, or any Christian indeed want any such thing as this infallible judge is imagined to be; in order to either Christian course, or comfort: If indeed, the Bishop of Rome, and those learned men about him, would, without faction, flattery, partiality, and self-interest, join their learning, counsels, and endeavours, in common, to reform the abuses, to compose the rents and differences in the Christian World, by the rule of Scripture, and right Reason, with Christian humility, prudence, and charity, (which look sincerely to a public and common good) they would do more good for the Churches of Christ, than any imaginary Infallibility will ever do; yea, and they would do themselves no great hurt in civil respects; if they could meet and join, not with envious and covetous, but liberal and ingenuous Reformers; who will not think as many, the greatest deformities of any Church, to be the riches, and revenues of Churchmen.  
Certainly, in points of true Religion, to be believed, or duties to be practised, as from divine command, every Christian is to be judge of that, which is propounded to him, and embraced by him; according to what he is rationally and morally able to know and attain; by those means which God hath given him, of Reason, Scripture, Ministry, and good examples: Of all which, the gifts or graces of God in him, have enabled him seriously and discreetly to consider. Nor is he to rest in, either implicit, or explicit dictates, presumptions, and Magisterial determinations of any frail, and sinful men, who may be as fallible, 
Magnum ingenium magna tentatio. De Orig. & Tert. Vin. Lirin. 1 Cor. 8.7. Knowledge puffeth up. 2 Pet. 2.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 6.17. Ye have obeyed from the heart, that form of doctrine which was delivered to you. Eph. 4.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Thes. 2.10. Because they received not the love of the truth, that they might be saved.  as himself: For, whereas they may exceed him in gifts of knowledge, they may also exceed him in passions, self-interests, pride, and policy; so that he may not safely trust them on their bare word, and assertion; but he must seek to build his faith on the more sure Word of God, which is acknowledged (by all sides) to be the surest director, what to believe, to do, and to hope in the way of Religion. Nor may any private Christians unletteredness, that cannot read; or his weaker intellect, that cannot reason and dispute; or his many incumberances of life, that deny him leisure to read, study, compare, meditate, etc. These may not discourage him, as if he were a dry tree, and could neither bear, nor reap any fruit of Christian Religion, because he hath no infallible guide, or judge: Since the mercy of God accepts earnest endeavours, and an holy life, according to the power, capacy, and means a man hath; also he pardons unwilling errors, when there is an obedience from the heart, to the truths we know; and a love to all truth, joined with humility, and charity.  
In order therefore to relieve the common defects of men, as to the generality of them, both in Cities and in Country Villages (where there is little learning by the Book, or Letter; and great dulness with heavy labour) the Lord of his wisdom and mercy hath appoint d that constant holy order of the Ministry, to be always continued in the Church; that so learned, studious, and able men, being duly tried, approved, and ordained to be Teachers and Pastors; may by their light, knowledge, and plenty, supply the darkness, simplicity, and penury of common people; who must every man be fully persuaded in his own mind, Rom. 14.5. in matters of conscience; and be able to give a reason of that faith and hope which is in him, beyond the credit of any mere man, or the opinion of his infallibility, 1 Pet. 3.15.  
However they may with comfort and confidence attend upon their lips, whom in an holy succession of Ministry, God hath given to them, as the ordinary and sufficient means of Faith; And however a plainhearted and simple Christian may religiously wait upon, and rest satisfied with those holy means and mysteries, which are so dispensed to him by true Ministers, (who ought above all, to be both able and faithful; to know, and to make known the truth, as it is in Jesus;) Yet, may he not savingly, or conscientiously rely, in matters of Faith, nor make his last result upon the bare credit, or personal veracity of the Minister; but he must consider and believe every truth, not because the Minister saith it, but because it is grounded on the Word of God; and from thence brought him by his Minister; which doctrine he judgeth to be true, not upon the infallibility of any Teachers; but upon that certainty which he believes to be in the Scripture; to which, all sorts of Christians do consent; And to which, the Grace and Spirit of God so draweth and inclineth the heart, as to close with those divine truths, to believe and obey them; not for the authority of the Minister, but of God the Revealer; whose excellent wisdom, truth, and love, it discerns in those things which are taught it by the Ministry of man. So that, still the simplest Christian doth savingly believe, and conscientiously live, according to what himself judgeth, and is persuaded in his heart, to be the Will of God, in his Word; and not after the dictates of any man: Which either written, or spoken, have no more authority to command or persuade belief, as to Religion, than they appear to the believer, (and not to the speaker only) grounded on the sure Word of God, and to be his mind and will to mankind.  
And as it is not absolutely necessary to every Christian, in order to Faith and Salvation, to be able with his own eyes to read, and so to judge of the Letter of the Scripture; so it is the more necessary, that the reading and preaching of the Word should be committed to able and faithful men; not, who are infallible, 
2 Tim. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but who may be apt to teach, and worthy to be believed: Of whom, the people may have great persuasion, both as to their abilities, and due authority, to teach and guide them in the ways of God. We read in Irenaeus, 
Irenaeus, l. 3. c. 4.  that in One hundred and fifty years after Christ, many Churches of Christians, toward the Caspian Sea, and Eastward, were very sound in the Faith, and settled against all Heretical or Schismatical insinuations; when yet they never had any Bibles or Scriptures among them; but only retained that Faith which they at first had learned, and were still taught by their Orthodox Bishops, and Ministers; which they never wanted in a due succession: Of whose piety, honesty, and charity, they were so assured, as diligently to attend their doctrine, and holy ministrations; with which the blessing of God (opening their hearts, as Lydia's) still went along; so as to keep them in true faith, love, and holy obedience.  
Since then, no man or men can give to others, any such sure proofs, and good grounds of their personal infallibility, as the Scriptures have in themselves, both by that more than humane lustre of divine truths in it; which set forth most excellent precepts, patterns, and promises; excellent morals and mysteries; excellent rules, examples, and rewards, beyond any Book whatsoever: Also, from that general credit, regard, and reception, which they have, and ever had with all (and most with the best) Christians, in all ages; as the Oracles of God, delivered by holy and honest men; for a rule of faith, and holy life; also for a ground of eternal hope: Since that from hence only, even the Pope, or any others, that pretend to any infallibility, or inspirations, do first seek to ground those their pretensions, of which, every one that will be persuaded, must first be judge of the reasons or grounds alleged to persuade him; It is necessary, that the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) infallibility of the Scriptures, must be first received, and believed by every Christian; in order to his being assured of any truth, which thence is urged upon him to believe, or do: Which great principle settling a believer on the certainty or infallibility of the Scriptures, as a divine rule of Faith and Life, is never to be gained upon any men's judgements and persuasion (be they either idiotick or learned) unless there be such an authoritative Ministry, and such Ministers to preach, interpret, open, and apply the Scriptures, by strong and convincing demonstrations, which may carry credit and power with them. The succession then of rightly ordained Ministers is more necessary to the Church, than any such Papal infallibility; in as much, as it is more necessary to believe the Scriptures authority, than any man's testimony, which hath no credit but from the Scripture: Which while the Pope, or others, do seek to wrest to their own secular advantages and ends, they bring men at length to regard nothing they say; nor at all to consider, what they endlessly wrangle, and groundlessly dispute about true Religion, or the true Church.  

12. An able and right Ministry, is beyond any pretended Infallibility.  So absolutely necessary and sufficient in the way of ordinary means, is a right and duly ordained Ministry, which Christ hath appointed to continue, and propagate true Christian Religion; which ever builds true Faith, and the true Church upon the Scriptures; That, as there is no infallibility of the Pope, or other man, evident by any Reason, Scripture, or Experience, so there needs none, to carry on that great work of men's salvation; which will then fail in any Church and Nation, when the right Ministry fails, by force or fraud: If we can keep our true Christian Ministry, and holy Ministrations, we need not ask the Romanists, or any other arrogant Monopolizers of the Church, leave to own ourselves true Christians, and a part of the true Catholic Church of Christ; which cannot be but there, where there is a profession of the Christian Religion, as to the main of it; in its Truths, Sacraments, holy Ministrations and Ministry, rightly ordained; both for the ability of the ordained, and the authority of the ordainers; although all should be accompanied with some humane failings.  
Where the now Roman Church then, doth (as we conceive) either in their doctrine, or practise, vary from that catholicly received rule the Scriptures, which are the only infallible, certain, and clear guide in things fundamental; as to faith, or manners; we are forced so far, justly and necessarily to leave them, and their infallible fallibility in both; yet charitably still, so as to pity their errors; to pray for their enlightening, their repentance and pardon, which we hope for: Where no malice or corrupt lusts makes the additional errors pernicious; and where the love of truth makes them pardonable, by their conscientious obeying what they know, and desire to know, what they are yet ignorant of. Yea, and wherein they are conform to any Scriptures, doctrine, and practise; or right reason, good order, and prudent polity; there, we willingly run parallel with, and agreeable to them, both in opinion and practice: For we think we ought not in a heady, and passionate way, wholly to separate from any Church, or cast away any branch of it, that yet visibly professeth Christian Religion; further, than it rends and breaks itself off from the Word, Institution, and pattern of Christ, in the Scriptures; and so either separates itself from us, or casts us out from it, uncharitably violating that Catholic communion of Christ's Church, which ought to be preserved with all possible charity. The constancy and fidelity of the Church of Christ is more remarkable in its true Ministry, holding forth in an holy succession the most Catholic and credible truth of the Scriptures; which at once shows both the innate divine light in them; and the true Church also, which is built by them, and upon them. The truth of which Scriptures, while we with charity, believe and profess, both in word and deed, we take it to be, the surest and sufficientest evidence to prove, That we are a part of the true Church, against the cavils and calumnies of those learneder Romanists; upon whose Anvils, others of far weaker arms, have learned to forge the like fiery darts against this Church of England.  
For, on the other side, the new Models of Independent, 
13. The contrary extreme reducing all Churches to small and single Congregations.  or Congregational Churches, (which seem like small Chapels of Ease, set up to confront and rob the Mother Churches of Auditors, Communicants, Maintenance, and Ministry) wind up the cords, and fold up the curtains of the true Church, too short, and too narrow; Shrinking that Christian communion, and visible polity, or society of the Church, to such small figures, such short and broken ends, of obscure conventicles, and paucities, that by their rigid separatings, some men scarce allow the whole company of true Christians, in all the world, to be so great, as would fill one Jewish Synagogue: Fancying, that no Church or Christian, is sufficiently reform, till they are most diametrically contrary in every use and custom to the Roman fashion; abhorring many things as Popish, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. In vitium ducit culpae fugasi caret arte. Hor.  and Superstitious, because used by the Papists: When indeed, they are either pious, or very prudential; yea, many count it a special mark of their true Churchship, to separate from all, to cry down every thing, to rail at, and despise (with as little charity, as much passion, and no reason) all Churches and Christians, as Antichristian, and not yet sufficiently reform, which are not of their new Bodying, and Independent fashion.  
Which novel practices seem nothing else, but the effects, either of secular polity, or prejudicating and preposterous zeal; by which, some men, for their interest, or their humour, seek to bring back the Churches of Christ, to that Egypt and Babylon of strife, schism, emulation, sedition, faction, and confusion, to which they were running very early, 
St. Paul, 1 Cor. c. 3. Clem. ad Cor. epist. Thirty years after. Postquam unusquisque eos quos baptisaverat suos esse putabat, non Christi, in toto orbe decretum est, ut unus de Presbyteris electus superponeretur caeteris, ad quem omnis ecclesiae cura pertineret; & schismatum semina tollerentur. Jeron. in Tit.  as the Apostle Paul tells us; and St. Clemens in his Epistle to the Corinthians: From the rocks of which inconveniencies, Saint Jerom by express words, and all Churches, by their ancient Catholic practices, do assure us, That the wisdom of the Apostles, and Apostolike-men in the Primitive times, even from St. Mark in Alexandria, and St. James in Jerusalem, redeemed and brought the Church; by settling those large and public combinations, by Episcopal Government; and in ways of ampliated communion, and Catholic correspondencies (as much as might be) by Synods and General Councils; which might best keep particular Congregations, from scattering and crumbling themselves into such Factions and Schisms; which all wisdom foresaw, and experience fulfilled, would be the only means, First, to break the bond of Christian charity, and the Church's communion (which consisted much, as in the verity of the Faith, so in those larger fraternities, holy confederacies, and orderly subjections,) and afterward to overthrow the very foundations of Faith and Truth: As those every where did, who at any time corrupted any part of the Church, affecting singularities, and choosing rather to fall, by standing alone in a separation of Opinion or Government, than to seem to have any support by the association with others, in a more public way of common relation, unity, and subjection: Which undoubtedly carry the greatest strength and safety with them, both in Ecclesiastical, and Civil polities; twisting many smaller strings into one cord, and many cords into one cable; which will best preserve the Ship of the Church, as well as the State, from those storms and distresses, which are prone to fall upon it, in lesser bottoms. The good effects of which larger communion among men, and Christians, all reason and experience demonstrate to us in civil societies, which are the conservatories of mankind, by way of mutual assistance in public combinations; while single persons, which alone are feeble, and exposed to injuries, grow strong by making one family, and many families grow into a Village, Town, or City: Many Villages, Towns, and Cities, arise to one potent Principality or Commonwealth; which as a threefold cord, is not easily broken.  
It is in all Church Histories most evident, That, as soon as the Gospel spread from Cities, where it was generally first planted (there being the greatest conflux of people) and from thence derived to the Territories, and countries' adjacent, which were called the several (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Parishes or Dioceses: So, those Christians, which grew up in the countries' and Territories about, to small Congregations, continued still in a fraternal subjection, and a filial submission, both Presbyters and People, to that Bishop and Presbytery, which were in the Mother City; who, there residing, (where the Apostles or Apostolike-men had placed them) took care so to spread the Gospel to the countries' about, as to preserve Religion once planted, in peace, unity, and order. Nor did those particular Congregations in Cities or Villages, turn presently Acepalists or Independents; nor set up any (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) heady or headless bodies, in every corner and meetingplace: For, however Christians in some places, might at first amount to but so small a number, as would make but one convenient Society, or Congregation, under one Bishop, or Presbyter, with the Deacons; and so might for a time continue in private bounds, not corresponding with, or depending on any other company of Christians, as to lesser concernments, which might easily be managed among them: Yet, where the number of believers increased, as in Antioch, Jerusalem, Ephesus, Corinth, Rome, etc. both in the Cities, and their Territories, all Histories of the Church a ver; That, as by those dictates of religious Reason, which first guided the Apostles or Apostolike-men, to cast themselves and believers, into such lesser bodies, and distinct societies, as might best serve for the convenience of meeting together in one place, according as neighbourhood invited them: So still (as growing parts of the same body, and increasing branches of the same Tree) they preserved the first, great, and common relation, of descent and extraction, from the Mother City; So as to correspond with, to watch over each other; yea, and to be subject (in every particular Congregation, as well as families) to those, who were the original of their instruction and conversion; and who by a kind of paternal right, together with Apostolical appointment, and common consent of Christians, had the chief power and authority for Inspection and Government over them, within such precincts and bounds; yea, all Christians were thus subjected, and united in greater and diffused Churches, not by any civil necessity; such as compels men by the sword and force; but by that necessity of gratitude, sense of priority, prudence and charity; which bound by love, humility, and wisdom, particular Christians first to one Society or Convention: And these particular Congregations to greater fraternities; and these to a more ample and Catholic communion; for the mutual peace, and good order of the whole Church of Christ; which sought to preserve itself, even in the eye of the world, as one entire body, under one head, Christ Jesus. 
1 Cor. 12.25, etc. Eph. 4.4, etc.   
So that the imaginary pdtern in the Mount, the primitive practice which some men love to talk of (by which they would force all large and ampliated Churches, (which have now received (as they did at first) distinctions and denominations by the Cities, Civil Jurisdictions, Kingdoms, or Nations, wherein they are) to those lesser Forms, wherein they fancy (and not unlikely) a single Congregation of Christians, in any place, at first enjoyed themselves under some Apostle, or one of Apostolic appointment, who was their Bishop or Overseer over them,) This, I say, seems to be so childish a fancy, so weak, and unreasonable an imagination, That it is all one, as if they would needs reduce themselves to their infant coats, now they are grown men.  
And what I pray doth hinder (save only the novel opinions and humours of these men,) that, Christian Religion (which sanctifies reason, to serve God and the Church, in all comely ways) may not use those principles and rules, for order, unity, peace, and mutual safety of Christians, in their multiplied numbers and societies; which we are taught, and allowed to use in all civil associations? Yea, and not only allowed, but enjoined to observe in Ecclesiastical polity and Government, by that great and fundamental Canon of the Apostle, 
1 Cor. 14.40.  Let all things be done decently, and in order; which must hold, not only in private and lesser parcels, but in the more large and integral parts of the Church of Christ.  
But Reason then, and Religion sufficiently discover, the vanity and impertinency of those novel fancies, which are obtruded, as necessary for all private Congregations; when indeed they are, and ever have been, and will be destructive to the more public and general good of the Church; whose tranquillity, honour, and safety, consists in such dependencies and subordinations, which may be furthest remote from those fractions and disunions, which arise from that Church-dividing and Charity-destroying principle of Independent Congregations; 
Rom. 16.5. Greet the Church, which is in their house. 1 Cor. 16.19. The Churches of Asia salute y●u.  which was never used in any times of the Church, further than the minority and infancy of the first planting; while either Christians were not increased much in number, or not enlarged in place: But when the first small company of believers multiplied from a Church in one Family, to a Church in many Congregations, (which could not now with conveniency all meet together in one place,) they yet as branches, still continued both united to the root, Christ Jesus; 
14. The Church of England, not blamable for its National communion.  and also to the main body and bulk of the visible Church, by union to that part whence they descended, and to which they related; and they were not as Colonies or Slips, so transplanted and separated, as to grow Independently of themselves, apart from all others: Of which, there is no example in Scripture or Antiquity.  
It follows then, That what was settled in this or other like Christian Churches, was no whit blamable, as any thing of mere humane invention, or any superfluous and corrupt addition to any precept, pattern, or constitution, either of Christ's or the Apostles; who never prohibited the ordering of Churches in larger associations or Governments; extending to Cities, and their Territories, to great Dioceses, Provinces, and Nations; Since there is no precept or practice, limiting Churches power, and society, to private and single Congregations: Yea, there are such general directions, and examples in the Scripture, as command, or at least commend rather than condemn those analogous or proportionable applyings of all orderly and prudential means for union and communion, according as the various state, and times of the Church may require; which still aim at the same end, the peace and welfare of the Church, both in the lesser and the larger extents; which are justly so carried on by the wise Governors and Protectors of the Church, according to the general principles and rules, or patterns of pious and charitable prudence, set down in the Scriptures; beyond which, in this case of the Churches outward order and polity, there neither is, nor needs, other directions; no more, than on what Text and Subject; or in what method and place; or how long time, and how often a Minister must pray, or preach; and people must hear Sermons, or attend holy duties.  
That ancient and excellent frame then, of this Church in England, which in a National union, by civil, religious, and sacred bonds, was so wisely built, and for many ages compacted together, and which hath been lately so undermined, so hacked and hewn, with passionate writings, and dispute, and actings, that it is become not only a tottering, but almost a quite demolished and overthrown frame; This Church, I say, hath suffered this hard fate, rather through the iniquities of times, malice of men, and just judgements of God on the Governors and governed, (who we may fear improved not so great advantages of union, order, power, peace, and protection, to the real good of the Church, and furtherance of the Gospel) rather, I say, by these personal failings, than for any, either mischief, deformity, defects, or Antichristian excess in the way and frame itself, as to its grounds and constitutions: Which were settled and long approved by very wise, holy, and learned men; carrying with them, (as much, as any Christian, or Reformed Church did) the lineaments, feature, beauty and vigour, of those famous Primitive Churches; which in the midst of heresies and persecutions kept themselves safe, as to truth and charity, not by the shreds of Independent Bodies, but by the sutures of Christian Associations; in Provincial, National, and Ecumenical enlargements: Such ample and noble platforms of religious reason, and sanctified wisdom, as not ambitious policy, but Christian charity, and prudent humility, embraced; which, as our new models and projections will never mend, so they much commend those ancient happy models, and patterns, by those multiplied mischiefs ensuing inevitably upon the presumptions of posterity; which have rashly adventured thus to remove and change the ancient limits, marks, and orders of the Church, which Primitive Fathers and Apostles had recommended and settled.  

15. Seekers thence. The Eutychian Heretics refusing to subscribe the Catholic Faith, confirmed by the Council of Chalcedon, called themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ambigentes, Dubitantes; and after run out to all corrupt opinions. Aug. de Haere. Nobis qui sam credimus aliud non quaerendum. Si enim semper quaerimus, nunquam inveniemus, nunquam credemus. Tert. de Praes. ad Hae. c. 10. Quemadmodum Atheorum pars maxima, non tam credunt quam cupiunt non esse Deum. M n. Fael. Non facile invenient veram ecclesiam, qui illibenter quaerunt. Melancth.  Which temerity of thus mincing and crumbling, or tearing any Church National (being the issue of no Synod, or Council in the Church, but only of private fancies, and most-what mechanic adventures) hath, we see, made some poor souls turn Sceptics and Seekers after true Religion, and a true Church; being wholly unsatisfied, either with the abolition of the old way, or the various inventions of new ways. These profess, whether out of weakness, pure ignorance, passion, or policy (God knows,) That they are Christians no further, than to see, that all Christian Churches are now, and have been, ever since the Apostles times, adulterous, impure, deformed, and Antichristian; That, they are wholly to seek for any true ground, or way of Christian Religion, Church, and Ministry, even among so many Christians, Ministers, and Churches: That is, they cannot see wood for trees, nor light for the Sun at noonday. And this may easily be, either by reason of wilful blindness, or for want of that charity and humility, which keeps the hearts and eyes of Christians, open and clear; or from that darkness, and blear-eyedness, which prejudice and perverseness carry with them; hindering Christians from discerning even those objects, that are round about them; yea, it is to be feared, That some men, from Atheistical, profane, ranting, and licentious principles, seek for a true Church, as Hypocrites do for their sins, and cowards for their enemies, loath to find them, and studying most to be hidden from them. They complain of this, and other Churches, as defective, as impure, as none; when indeed, it may be feared, they are sorry there are any such; and wish there were none of these Christian societies, Ministers, or godly people, in the world; whose doctrine and examples are their restraints, reproaches, and torments; being most cross to their evil designs, and immoderate lusts. They complain they cannot find a true Church, when they are unwilling so to do; and satisfy themselves (as the Cynic in his Tub) morosely to censure, and Magisterially to find fault with all Christians, that they may conform to none in an holy, humble, and peaceably way; but rather enjoy that fantastic and lazy liberty of mocking God, and man; till they find such a way of Church and Religion, as shall please them: Which they would not be long in finding, as to extern polity and profession, if they did but entertain that inward life, and power of Religion, which I formerly set down; which, by a principle of charity, as well as of truth, strongly flowing from belief of God's love in Christ to mankind, and specially to the Church; doth powerfully bind, and cheerfully incline every humble believer, 
1 Cor. 14.33 God is not the Author (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of unsetledness, commotion, or confusion, but of peace, as in all Churches of the Saints. Heb. 12.14. Fellow peace with all men, and holiness, etc. Rom. 12.18. If it be possible, as much as lieth in you, live peaceably with all men.  to have peace and communion (as much as may be) with all Christians; as internal, in judgement and good will, so external and social; both private and public; amicitial and political, in regard of example, comfort, and encouragement; as also of Order, Subordination, and Government; so far, as we see they have any fellowship with Christ Jesus, in those holy mysteries and duties, which he hath appointed; whereby to gather and preserve his Church, in all Ages, and places, and Nations.  
Thus we see some men's Pens serve only to blot the face, even of the Catholic Church, and all parts of it in their visible order and communion; affecting to write such blind and small Characters, in describing new Church ways, and forms of Religion, that no ordinary eyes can read their meaning, either in their shrinking and separating into small ruptures of Bodies; when they were related to, and combined with, Churches large and settled; or in their Seraphic raptures, strange Enthusiasms, secret drawings, and extraordinary impulsions, which they pretend to have in their ways, above, and without; yea, in the neglect, and contempt of all ordinary means, and settled Ministry in any Church: Their many high imaginations, and fanatic fancies, are (no doubt) above their Authors own understandings, no less than above all wiser, and soberer men's capacities; twinkling much more like glowworms, under the hedges of private Conventicles, and Factions; than shining with true and ancient light of the judgement or practice of any Churches. Therefore they need no further confutation from my Pen, having so little, yea, no confirmation, from any grounds of Scripture, or arguments of common Reason, or custom of Christians; nothing indeed worthy of any rational, godly, and serious man's thoughts; who list not to dance after the Jews-trump, or Oaten-pipe of every Country fancy, rather than listen to the best touched Lute, or Theorbo,  
These Sirens, wise Christians may leave to sing to themselves, and their own melancholy, or musing thoughts; no sober-man can understand them, further than they signify, that ignorance, illiterateness, idleness, pride, presumption, licentiousness, and vanity; which some like spiritual Canters affect. The rarities which they boast to enjoy, are without any discreet man's envy, that I know: However, they carry it with a kind of scornful indignation against others; every where pitying (as they say) the simple diligence, and needless industry of those poor Christians, who are still attending on those threadbare forms (as they call them) of old readings, and catechisings, and preach, and prayings, and Sacraments, etc. in the public Liturgies, and orderly assemblies of Christians: Despising as much the ancient and true way of Ministry and Duty, as they would the moldy bread, and torn bottles of the Gibeonites; abhorring to own any relation to other Christians, or Church, or Ministry, or Governors, in any Catholic bond of communion and subjection; nor can they endure any Christian subordination, or prudent, and necessary restraint of just Government.  

Jeron. Ep. ad Eustoch. Quibus os barbarum & procax, & in convicia semper armatum. Isid. H●spal. lib. de offic. eccles. c. 15. Ubicunque vagantur venalem circumferentes hypocri sinusquam fixi, nusquam stantes, nusquam sedentes; quae non viderunt confingunt: Opiniones sua● habent pro Deo. Honours quos non acceperunt se habuisse protestantur, etc.  Which makes them look very like the old Circumcelliones, a company of vagrant Hypocrites; of whom, Saint Jerom, and Isidore Hispalensis, make large and satirical descriptions: The first says, they were impudent stragglers, whose mouths were always full of barbarous and importune reproaches; The other tells us, that they every where wandered in their mercenary hypocrisy, fixed not where; feigning visions of what they never saw: Counting their opinions and dreams for divine; and protesting to have received those eminencies, which they have not: Impatient to be confined to any place, order, or way; but had rather like vagabonds continue in their beggarly liberty, than fix to a sober industry, and enjoy a settled competency.  

2 Pet. 2.14. Beguiling unstable souls.  These unstable spirits, who turn round, till they are giddy, and fall from all truth and charity, into all error and faction; who shut their eyes, that they may say, they grop in the dark; and complain of all men's blindness, but their own; These (I say) have of all others, lest cause to blame the Religion, and Ministry of the Church of England; since they own themselves to be in no Churchway: Which, of all sides, is most blamed and condemned, and so need not to be confuted any more.  

16. Several quarrels against the Church of England's frame.  Some others there are, who flatter themselves to be less mad than these seeking fellows; who glory most in this, That they have broken all the former cords, and shaken off all bonds, of any National Government, Order, and Discipline, whereby they were formerly restrained in this Church: Which, first, they deny to be any Church, purely, and properly so called; or in any way and frame of Christ's institution; but only such an establishment as ariseth from mere civil polity, and humane constitution. Secondly, These charge us, that we fail in the matter of a Church, the faithful and holy. Thirdly, In the essential Form, an explicit Covenant, or Church agreement to serve the Lord in such a way. Fourthly and lastly, In our choosing, ordaining, and appointing Ministers, and other Church Officers: In whom (they say) Church power is only executively, (as to the exercise or dispensation) but it is primarily and eminently in that Body of the people, never so small, which is so combined together: Yea, they complain, that we in England have neglected, and deprived the people of that glorious power and liberty, by which, every Christian is to show himself, both King, and Priest, and Prophet.  
Thus the Tabernacles of Edom, and the Ismalites; 
Psal. 83.6, 7, 8. Nunquam deorunt hostes ubi adest ecclesia, nec inimici ubi veritas ag●●scitur. Tert.  of Moab and the Hagarenes; Gebal, and Ammon, and Ammaleok; the Philistims, and they of Tyre, Assur also, Men of our own Tribes, all conspire against the true Religion, the ancient orders, and holy Ministry of the Church of England: And finding this Church forely torn, bruised, and wounded, they either leave it, and its Ministry, to die desolate, by separating wholly from them; or else they seek by their several instruments of death, wholly to dispatch it, as the Amalekites did King Saul; But blessed be God, though this Church, and its true Ministers, be thus afflicted and persecuted, yet are they not quite forsaken of God, or of all good Christians; 
2 Cor. 4.8, 9  Though we be cast down, yet we are not quite destroyed. There want not many sons of Zion, to mourn with their Mother, and to comfort her, if they cannot contend for her, Although, the Lord is righteous, 
Lam. 1.2. Isai. 30.19.  who hath smitten us, and to whom we will return, and wait till he be gracious to this Church: Yet these sons of Edom, our unnatural Brethren, 
Micah 7.8, 9, 19  are very injurious and uncharitable; who seek to inflame the wrath of God more against her; rejoicing in her calamities, and crying, now she is fallen, let her rise up no more. But the Lord will remember his compassions of old, which have not failed, and will return to build her up; nor shall this furnace of affliction be, to consume this Reformed Church, but only to purge her from that dross, which she had any way contracted.  
As to these men's first quarrel, 
17. Of Religion as established and protected by Laws in England.  against the frame of our Church and Ministry, as settled and defended by Civil Laws and Politic Constitutions; They seem in this, rather offended at the clothes and dress, or the defence and guard, than at the body and substance of the Church: Possibly, they are angry that they had not power or permission, sooner to deform and destroy that flourishing polity of this Church, which by the princely piety of nursing fathers and mothers, hath been so long preserved to the envy of enemies, and admiration of friends. We never thought, that any civil sanctions (which were in favour of our Reformed Church, Religion, and Ministry) ever constituted the Being of our Church; which is from Christ, by the Ministry; but they only established and preserved it, in its Ministry and polity, from those abuses and insolences, to which, we see them miserably exposed; if they should want Magistrates to be protecting fathers, and indulgent mothers to them: Every rude and unclean beast delights to break in, and waste the field of the Church; when they see the fence of civil protection is low.  
But this defence and provision made for this Church and its Ministry, by Humane Laws, doth no more lessen the strength and beauty of it; than the Laws for property and safety do diminish any man's wisdom, valour, or care to defend his own: Christians, as men, aught to be subject to Magistrates, as men; although they were Heathens, 
Rom. 13. 1 Pet. 2.13. Tit. 3.1.  Heretics, or Persecutors; that so, in honest things, they might merit their civil protection: How much more (as Christians) ought they to be subject to Christian Magistrates, that are Patrons and Professors of true Religion: 
Isai. 49.23.  Whose civil protection and government is so far from being a blemish to it, that is the greatest temporal blessing, that God hath promised, or the Church can enjoy in this World; as it was in Constantine the Great's time, and some others after him.  
And however, we see, that ofttimes this sweet wine, of civil favour, is prone to sour to the vinegar of factions, even among Christians; And the honey of peace, plenty, and prosperity, easily turns to pride, envy, anger, ambition, and contention, through the pravity of man's nature; who, (contrary to the temper of the most savage beasts) grows most fierce and offensive to God, when he is best treated by him; 
* Omnia comprebantur sactionibus, seditionibus, querelis, odiu, invidiis. Suspi. Sever. de s●● tempor. Ep●s. & Presbyteris, Hist. Pace ecclesiis undique concessâ, caepit invidia totius orbis communis inimica in media episcoporum frequentia tripudiate. Eus. in vit. Const. lib. 2. c. 60.  as Eusebius, and Sulpitius Severus, tell in their times; Yet we must not refuse or cast away all good things, because evil minds abuse them; much less may we mistake the Being of a Church, for its well-being; That cannot turn, in any reason, to this Church's reproach, which was the favour of good men, and God's indulgence to this Church: Nor do we think these querulous Ob●ecters, are therefore like to be, by so much the sooner, weary of their new ways, by how much they more enjoy connivance, protection, or countenance from any men; The obtaining of which, is the thing they so much court and solicit: Sure the shining of the warm Sun on men, need not make them therefore ashamed, or weary of God's blessing.  

18. The matter of a Church, Saints.  2. As for the matter of a Church, which those Ob●ecters say, must be only Saints in Truth, as well as show; denying ours to be such; I answer, We wish all our people were such Saints, as are formerly described, in truth and power; we endeavour to make them such, as far as the pains, prayers, and examples of Ministers may work with the grace of God; 
2 Cor. 6.1.  But we do not think, that these severe censurers of this Church of England do believe, That all the Churches mentioned in Scripture (which were the best that ever were) consisted only of true Saints. That, in Christ's family, did not; not that, to which Ananias, 
John 6.70. Have I not chosen you twelve, and one of you is a Devil? Acts 5.3. Peter to Ananias, Why hath Satan filled thy heart, to lie to the Holy Ghost? Acts 9.13. Simon Magus believed, and was baptised, and continued with the Apostles, etc. V 23. I perceive thou art in the gall of bitterness, and bond of iniquity.  Saphyra, and Simon Magus, were joined in profession; nor all those in Corinth, Galatia, Laodicea, and the rest mentioned in the Epistles, and Revelation; who are commended, or blamed, not so much as to the internal temper of their graces, as to the external peaceableness, order, and purity of their profession in truth and unity. Neither is this real Saintship of every Member, necessary to the Being of a visible Church; nor is it to be concluded really of all those, whom the judgement of charity calls or esteems Saints. We charitably hope well of all those, who though they may have personal errors and failings, by reason of frailties or temptations, yet they have not renounced their covenant with Christ in Baptism, and who make still some profession of Christianity; who attend the Ordinances of the Word preached, and prayer; who testify their faith by desiring to have their children baptised; which we do, as of duty to them, to whom Christ hath a federal right, and of whom we have a Christian hope; though we approve not their parents in all things: Much more do we esteem those as Members of the Church, who have competent knowledge, and lead an unblamable life, as many of ours do. If any be children, ignorant, or profane, yet we think them not presently to be excluded from all Church Fellowship; no more than such a Jew was to be cut off from God's people; Since they have Gods mark and seal still upon them, and are in outward relation and profession, distinguished from those that are not of the Israel of God; yet we do, not willingly, or knowingly allow every Ordinance to these, while they appear such; but only those, of which they have a capacity: In others, we forewarn and forbidden them, when we actually know their unfitness or unpreparedness: Yet still in God's name, not in our own; in a way of charity, or ministerial duty; not of private, or absolute authority; wishing, that a more public way of joynt-power and authority were duly established (as in all reason it ought to be) in the Church; both for trial and restraint, of those that have no right to holy Mysteries; yet still we endeavour to instruct even the worst in the Spirit of meekness, and to apply what remedies in prudence and charity we may: But if piety, purity, equity, charity, humility, peaceableness, etc. If these may denominate men to be Saints in any Church, sure, I believe, the Church of England can produce more of these, out of her orderly and ancient Professors, than these new Modellers will easily do of their own forming; besides, many of those now gone from us, have not cause so much to boast of their beauty and faces shining, since they left us; as to cover their faces, and with their own tears to wash away those black spots, with which they appear terribly dashed; which we are sure are not the spots of Gods holy people.  
What is further urged against our Parochial Congregations, 
19 Of Communicants in Parochial Churches.  (which are as parts and branches of this Church of England, standing in a joint relation to the peace, polity, and welfare of the whole; and to that end, under Public Order, and Authority) as to the use and partaking of the Sacraments, (specially that of the Lords Supper;) That our Communions are so mixed, as to confound the precious with the vile; the ignorant with the knowing; the scandalous with the unblamable; the prepared with the unprepared; the washed Lamb with the polluted Swine; so that even this holy Ordinance, which is the touchstone, sieve, and shreen of true Christians, and true Churches, is profaned and polluted among us; while Congregations are as lumps full of leaven; 
1 Cor. 5.7.  and no order taken to purge it out: That so the pure and faithful may eat the feast with comfort, and children's bread not be given to dogs.  
Answ. I answer, first in general; That, although Christians, as to their Consciences, have no right to this Sacrament, or comfort in it, further than they have Sacramental graces, fitting and preparing them for it; yet as to men, in outward visible society, every Christian hath such a right to it, as he makes a Profession of the true Faith; and is in such an outward disposition, as by the orders of the Church, for age, and measure of knowledge, and conversation, is thought meet: In which, there are no precise limits in Scripture expressed; either what age, or how oft, or what measure of knowledge, and what preparation is required; but much is left to the wisdom, care, and charity of the Ministers, 
Luke 22.14. Christ sat down, and the twelve Apostles with him. V 19, 20. He took the bread and the cup, and gave it to them. V 21. Behold the hand of him that betrayeth me, is with me on the Table. Veneranda, sacra, tremenda, myste●ia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. ad Oly. ep. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. N●s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. ep. ad Eph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. or. 14. If any of you be a blasphemer, and adulterer, in malice or envy, or any other grievous crime; bewail your sins, and come not to his holy Table, etc. See the Exhortation before the Communion.  and Governors of the Church: And in this sense, though Judas the Traitor had no internal gracious right to the Sacrament of the Passover, or Supper; yet he had a professional right, which our Saviour denied not to him, and which is all that man's judgement can reach to.  
Secondly, As to some men's practice in the Church of England, we deny not, but that many and personal abuses may have been in that holy Mystery (which the ancients justly called dreadful, venerable, adorable, most holy, admirable, divine, heavenly, etc.) through negligence both of some Ministers and people; much less do we justify them; we rather mourn for them, and pray hearty, they may be reform every way; yet, as to the constitution, order, and designation of the Church of England, in the celebration of that holy Sacrament, we affirm,  
1. That the piety, wisdom, and charity of this Church, did take care, and by express order declared, That no such ignorant, profane, impenitent, or unprepared person (though not known to the Minister, or people to be so,) should come to the Sacrament; as in Conscience he ought not: And, together with these (thus only conscious to themselves) all others, if known and notorious, were by the Minister publicly, and solemnly forbidden, in the name of the Lord Jesus Christ, not to presume to partake of those holy things.  
Every Minister was commanded by preaching, catechising, examining, and praying, to prepare (as much as in him lay) the Receivers: Which every good Minister, as he ought, did, in some sort endeavour; yea, and he might refuse any young or old, that offered to receive, if they had not some good assurance of their competent knowledge in the Mysteries; or, if he found them defective in those fundamentals which the wisdom of the Church thought necessary, and whereof it set forth a Summary in the public Catechism. So that a Minister in England, both in the name of the Church, and in the name of Christ, and by the highest authority of God, did prohibit, denounce against, and, as it were, excommunicate (by that part of the power of the Keys, which is denunciative and declarative) both from the comfort, and grace of the Sacrament; and from the outward partaking of it, every one, that presumed (being unworthy in any kind) to offer himself to it: If after this, 
Communio malorum non maculat aliquem participatione sacramentorum, sed consentione factorum. Aug. ep. 152. See the Rubric before the Communion, concerning scandalous offenders. 1 Cor. 11.29. He that eateth and d inketh unworthily, eateth and drinketh damnation to himself; not to any other, who having examined himself, Verse 28. is bid to eat and drink, etc. See the Rubric before the Communion, The Minister may admit the penitent, but not the obstinate, in cases of private offences, etc.  any one unworthy, did adventure to come, yet (sure) the Minister had done his private duty, as far as God, or man required it of him; having both vindicated the honour of the Sacrament, as to the divine Institution, and intent; also declared the care and order of the Church; and so freed both the Congregation, and his own soul, from stain or blame. Who so came after this prohibition unworthily, came at the peril of his own soul, and not at the sin of either Minister or people, that were worthy; whose work and duty is, not by force of arms, to thrust men out by head and shoulders; which is a military and mechanic power; but by the sword of Christ's mouth to smite them; and in his name to cast them out from any right to, or comfort in, the Sacrament; which is the power, properly ministerial, spiritual, and divine. Where either ignorance or scandal were gross, and notoriously known to the Minister, in any that offered to come, The Minister might, and oft did, not only privately, but publicly, and personally admonish, reprove, forewarn: And in some cases, if the impudence of the offender obtruded himself, the Minister might refuse to give him the Sacrament; yet this not with passion and roughness, as by empire; but with meekness and discretion, as in charity: Which present denial, or abstention of such an one from receiving the holy Sacrament, might afterward be examined by public and lawful authority (which was settled in this Church) in case that party had cause or confidence to complain, as of an injury.  

20. Good Ministers not defective in their duty, if they make not themselves Judges.  But where such authority is not se●●ed, or not suffered to be exercised in any Church, which might and ought to judge in such cases best The party denied, and the Minister thus denying, (upon pregnant, and to him notorious causes, not upon probabilities, suspi●ious, or general complaints from others only,) There, matters of public debate requiring audience, and proofs, and witnesses, and judge; and all these, due authority; It cannot be expected from any private Minister, that he should do more than God hath commanded, and due authority empowred him; which is only to instruct, admonish, forbidden, and in some cases to deny, etc. according to the duty of his place, and the authority he had, both from the Church, and from the Word of God: But he hath nothing to do, to assume the public place of a Judge among his Neighbours; or to deny Communion to all those that are by any accused, as unworthy or scandalous: 
Luke 12.14. Who made me a judge, or a divider over you?  No Reason allowing, or Religion commanding every private Minister, or any private Christians to be Judges in those cases, wherein they may be parties; and through passion do injury, and by faction oppress any man.  

A right Discipline, and due Authority in the Church, most desirable.  It were to be desired indeed, that such Authority were restored to the Church, as might judge and decide all cases of public scandal; but while this is denied, we must not deny Ministers, or people, to do their duty, in celebrating the Lords Supper, according to the Institution, though there be defects in discipline, as to that particular. We must not forbear holy duties, when we may rightly enjoy them, in point of gracious disposition and claim; because they are not so asserted and ordered in point of polity and extern Discipline, as we could wish, and as it were convenient; but is not absolutely necessary, so as to exclude the Minister, or others from it, who desire and prepare for it, by examining themselves; whom no Reason or Religion can forbid to partake of their due comforts, because of others faults, whereof they cannot be guilty, because they are no way accessary; not failing in any private duty of charity, wherein they stand related to another; as teaching, admonishing, reproving, forewarning, etc. 
1 Cor. 11.28.  The same Apostle, who blames the unworthy receivers, for not examining themselves, and forbids them so to eat, etc. Commands others to examine themselves, and so to eat, etc. Without regard to any others unworthiness: The contagion of whose sin cannot have influence on another's grace; any more, than grace can make another's sin less, What sense can there be, That children should be starved, because there is not power sufficient to keep away all dogs, from the children's bread? Yet all men are not presently to be called or counted dogs, that are not ever in actual preparedness for the Sacrament; 
Luke 22.32.  or, who may fall into gross sins, as Peter did, whose Faith did not fail, when he denied Christ after the Sacrament; and since they have still relation to the Church, and may be penitents.  
I should be glad to see (which I hearty pray for) this Church so ordered by due order, power, and authority established in fitting Church-Governors and Judges, in such cases, 
Exod. 18.21. Judge's ought to be able men, such as fear God; men of truth, hating covetousness, etc.  That none might be admitted to the Lords Supper, but such as are both by the Minister, and chief of the Congregation, (who are in the Rowl of Communicants) allowed and approved, for knowledge and conversation; yet so, as such allowance or denial may, if need be, have further hearing, and appeal, from this private Minister and Congregation; which is but just, to avoid the factions, injuries, partialities and oppressions, which may fall, and oft do, among those Neighbours and Rivals, who are seldom meet to be Judges of mutual scandals, being so oft parties; and besides their weak judgements, have strong passions, and are full of grudges and emulations against each other; which if not soberly taken up, by other able and indifferent Judges, (who have authority so to do) it brings Congregations to those difficulties, which the Independent bodies find, for want of this prudent and orderly remedy of grievances and offences; which, in a short time (as the pitch, and fat, and hair, which Daniel put into the Dragon) break them in pieces; one part rending from the other, as impatient to submit to their censure; and so they come to Non-Communion, and to make new Colonies of lesser Churches, and Bodies; till they break and shiver themselves to such useless shreds, such thin and small shave, as have neither the staff of beauty, nor of bonds among them: Every one by the light of nature concluding, 
Par in parem non habet imperium. Authority supposeth an eminency.  That there can be no power over others, where there is parity among them; nor can those have authority over each other, which are in an equality.  
Nothing would be more welcome to good Ministers, and faithful people, than to see that just power settled in the Church, as might by the wisdom, gravity, and integrity of such, as are truly fit to govern, best repress all abuses and disorders in the Church, as to matters purely religious: Mean time, we think it better to bea● with patience those defects, which we cannot hinder or amend; and to supply them (what we can) with private care, industry, and discretion, than either wholly to deny ourselves the comfort of this Sacrament, which the Lord hath afforded us; or else to usurp to ourselves an absolute power and jurisdiction over others, which neither the Lord hath given us, nor the Church; and which we see men do easily despise, as a matter of arbitrary usurpation, not of authoritative constitution: And which is subject, as to many tyrannies and abuses, so to infinite private janglings and divisions; which no Minister hath leisure to hear, if he had abilities to compose and judge them, being oft very spiteful, tedious, and intricate; yea, and himself, possibly, a party, or witness, and sometimes the accused; who being (for the most part) the ablest in a Country Congregation to judge of matters, must yet himself be judged according to some men's weak Models of Church-Government and Discipline, both as to his doctrine and manners, by his High-shoe Neighbours, (which he counts his body,) nor may he have any appeal from them in an Independent way.  


21. Of the people's judging in the Church.  
1 Cor. 5.12. 1 Cor. 6.1, 2, 3, 4.  
Do ye not know, that the Saints shall judge the World, and Angels: How much more the things that pertain to this life.   To that grand Charter and Commission, which some plead; by which every Saint is made a Judge in all things of this life, within the pale of the Church, and is after to be judge of Angels; I answer, The wise and holy Apostle doth not give to every one in the Church any such power, nor to the majority of Christians in any Congregation; but rather reproves their folly, that laid any judicative works on those that were least esteemed in the Church, Vers. 4. Whence arose that unsatisfaction as made their differences greater, and drove them for remedy to go to Law before the Civil Tribunals of unbelievers, V 6. to the great scandal of Religion, and shame of the Church of Corinth; where being many Christians, and (no doubt) in many distinct Congregations, for conveniency of meeting, the Apostle wonders they could not be so wise for their own credit and quiet, as to find out some wise and able men, who might be fit to judge and end their controversies; as having both real abilities internal, and outward reputation in the Church, also a public consent and orderly appointment to the work; a●l which makes a complete and valid Authority to judge others; which can never be promiscuous, in whole bodies, or rabble's of simple and mean men, without both contempt and confusion; which imprudent way among the Corinthians, the Apostle counts both a fault and a shame.  

Of Communicants to be admitted. 1 Cor. 5.7. 2 Cor. 6.15, 16.  What places are further urged for purging out the old leaven; for not eating with such an one; for the non-communion, between Christ and Belial, light and darkness, etc. They are all fulfilled by every private Christian, when both in conscience and conversation, he keeps himself from concurring, or complying with any wicked and scandalous persons, in their sins; reproving and repressing them, as much as morally lies in his place and power: But the bare view or knowledge of another's sin, 
Vnumquemque alienis peccatis maculari, omnes impiae seditionis autores solam causam separationis sibi assumunt: Contra disputat. Cypr. de unit. eccls. & August. ep. 48.  must not hinder him from doing his duty, or enjoying his privilege and comfort by the Sacrament; which depends, not on what is in another's life, or heart, of sin; but on what he finds of grace and preparedness in his own; As to the public honour, and purity, or unleavenedness of the Church, the special duty, and care executive lies on those, (not who are private Christians in common, but) who have public authority in special, to do it, by censuring, restraining, or casting out scandalous offenders; whereto every Christian is not called, because not enabled, either by God or man, by gift or power, to discern or judge, and determine cases; which is a matter of polity, power, and order in the Church, and not of private piety, or charity: Nor is it indeed of absolute necessity, so as to deprive good Christians of any holy ordinance, in case such power is obstructed, or hindered, or not established in the Church.  
Neither Minister nor People then ought to refrain from doing their duty in the holy celebration of this Sacrament, upon any such defects of external polity, and power, for well-ordering of the Church; but rather, with the more exactness and diligence, exhort one another, and prepare by inward graces, for those holy Mysteries; whose institution hath no such restriction, either by Christ, or the blessed Apostle Paul; who enjoins Ministers and Believers to do this, 
1 Cor. 11.  holily and worthily, in point of personal preparation; but no word of either usurping a power to re●ect others, as they list, which belongs not to them; or else, to abstain wholly from the duty, for want of having their will, as too many do, both People and Ministers; to the great grief of many good Christians, and to the exceeding slighting and disuse of that holy Ordinance in this Church, 
1 Cor. 11.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As oft as ye drink it:  which was wont to be much frequented, which the words of Christ import, or enjoin to be done oftentimes in the Church.  
For that new coined form, image and superscription of a Church, 
22. Of Church-Covenant.  that Congregational Church-Covenant, which no Synod or Council, but only some private men have lately invented, and in formal words magisterially dictated (when yet they cry down all other prescribed forms of administrations, prayer, or devotion in the Church,) By which, some men fancy they only can be rightly made up into one lump or Church-fellowship: This they accuse us in England for the want and neglect, when they have set us in every corner so many copies of it.  
I answer, We have indeed in the Church of England, from its first Christianity, been wholly without this covenanting way; and I think, both happily and most willingly we had been so still, since there appears no more ground for it in Scripture precept, or Churches patterns; nor is there any more need of it, as to the peace and polity of the true Church of Christ, than there is of rents and patches in a fair and whole Garment. Who knows not, 
Jon●h 4.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that like Jonah's gourd it is (filius noctis) the production of yesterday; risen from the darkness and divisions of men's minds: The fruit of discontent, separation, and self-conceit, for the most part; though, it may be, nursed up by devout and well-meaning Christians; yet it looks very like those bastard brats which the Novatians and Donatists of old began every where; which were like Ismaels' to Isaac, mockers and contemners of the true Church's Communion, Order, and Peace.  
We do not think this Covenant any more essential to the Being of a true Church, than John Baptists Leathern girdle was to his being a Man, or a Prophet: It is an easy and specious novelty, therefore pleasing to common people, because within their grasp and reach; which its Proselytes, that forsake and abhor the English Churches Order and Communion, do wrap and hug themselves in as much, as any Papist doth in his adherence to the Roman party, or in his hopes to be buried in a Monk's Cowl: Besides, it carries this great temptation with it, of gratifying the common professor with some show of Power and Government, which he (once covenanted into that Churchway) shall solemnly exercise: But (in good-earnest) to sober Christians, who have no secret bias of discontent or interest to sway them, this new fashion of their Church-Covenant, seems to have, as no command or example in Scripture, so no precedent in antiquity; nor is it recommended for any excellent effects of prudence or peace, which it produceth, either to private Christians, or the public welfare of the Reformed Churches. Some look on it as a mark of Schismatical confederacy, which carries in its Bowels viperine principles, which are destructive to the quiet of States and Kingdoms, as well as of Churches.  
If any find any good or contentment in it, as a tye, or pledge of love, in private fraternities; yet they vastly overvalue it, to cry it up, as a matter, no less necessary to the Being of a Church, or well-being of Christians, than the skin is to the Body; when, alas, it is but a cloak lately taken up, which never fell from Elias his shoulders; and serves rather to cover some men's infirmities and discontents against this Church of England, than much to keep them warm, or adorn them as Christians. We shall give a poor account of former Churches or Christians, if this covenanting invention should be of such concernment to Christianity. To which it seems to many wise and good men as superfluous, as it were to bind a man with wisps of straw, when he is already bound with chains of gold; with more firm and precious ties.  
For, every true and conscientious Christian knows and owns himself to have upon his Conscience, far more strict and indissoluble ties, not only of nature and creation, but of the Law and Word of God; yea, and of Christian covenant, and profession, by his baptismal-vow; besides, that of the other Sacrament; also his private vows, promises, and repentings, etc. All which strictly bind the conscience of all good Christians to all duties of piety and charity, according to the relations, (private or public, civil or sacred) wherein they stand to God or man.  
And further, we see by daily experience, That these sorrywiths of man's invention, obtruded as divine and necessary upon Christians and Churches, bind not any of these new small bodies or bundles, so fast, but that they continually are breaking, separating, and scattering, into as many fractions and subdivisions, 
Error sibi semper dispa● est & discolor, quantò magis à veritate tantum ab unitate discedit. August. Eph. 3.17.  as they have heady minds, fancies, and humours among them. And this they do, without any sense of sin or shame; yea, for the most part, with an angry glorying, despising, and defying of one another; when, but lately, they boasted in how rare a way they were of Church-fellowship, and Saintly-communion; not, as Members of Christ's Body, the Catholic Church, grounded and grown up in truth and love; but only as pieces of wood, finely glued together, by reciting a form of words, which they call a Church-Covenant, which a little spittle, or wet dissolves: Nor do they make any scruple to moulder and divide, if once they come to dispute and differ in the least kind. So hard is it for any thing to hold long together, which is compacted of weak judgements and strong passions.  
Last of all, It is evident in the experience of all wise Christians, That this narrow and short thong of private Bodying, Church-covenanting, cannot extend so far, as is necessary for the Churches general peace, order, and welfare, in reference to its more public relations, and necessities; which oft require stronger and more effectual remedies: Yea, these small strings and cords binding each particular Congregation apart (as if it were a limb to be let blood) makes them at length grow benumed, and less sensible of that common spirit of love and charity, by which, each Member is knit to the larger parts, and so to the whole Body of the Church; to whose common good, they ought wisely and charitably to be more intent, than to their particular Congregations; which are, but as the Pettitoes or little Fingers of the Church: Which may not act, or be considered, otherways, than as they are, and subsist; which is, not apart by themselves, nor only in relation to an hand or foot, to which they are more immediately conjoined; but, as in an higher relation to the whole Body, of which, they are real parts, servient to the whole; and as much concerned in the common good and preservation of the whole (if not more) than of themselves, or any particular part or Member. A Christian must not deal out his charity, by retail and small parcels only, as to private Fraternities, and Congregations; but also by wholesale, to the ampler proportions of Christ's Church; according as he stands in large and public relations; the due regard to the peace, order, and welfare of which, is not to be dispensed withal, nor shuffled off, by saying, 
1 Cor. 12.21.  I am of such a Congregational-Body, or Covenanting Church; no more, than the hand may say, I am not of the head, nor near it; and so will have no care of it.  
We are therefore so far from being admirers of the small talents and weak inventions of those men, in so great a matter, as the constituting and conserving of a true Church, by so poor and feeble an engine, as this of private compacts and covenantings; (by which, they threaten with severe pens, and tongues, and brows, to batter and demolish the great and goodly Fabric, and Communion, of this and all other National Churches; which are cemented together by excellent Laws, and public Constitutions, so as to hold an honourable union with themselves, and the whole Catholic Church,) That we rather wonder at the weakness and simplicity of those inventors and abetters, who in common reason cannot be ignorant, that as in civil respects, and polity, so in Ecclesiastical, no private fraternities, in families, nor Corporations, (as in Towns and Cities) can vacate those more public and general relations, or those ties of duty and service, which each Member owes to the Public, whereof it is but a part; and it may be so inconsiderable an one, that for its sake, the greater good of the public, ought not in Reason or Religion, to be prejudiced, or any way neglected: No more ought it to be in the Church's larger concernments, for Peace, Order, and Government.  
Nay, we dare appeal to the Consciences of any of those Bodying Christians, (whom charity may presume to be godly and judicious;) Whether they find in Scripture, or have cause to think, That the blessed Apostles ever constituted such small Bodies of Covenanting Churches; when there were great numbers, and many Congregations of Christians in any City, Province, or Country; so as each one should be thought absolute, Independent, and no way subordinate to another? Whether ever the Apostles required of those lesser handfuls of Christians, (which might, and did, convene in one place) any such explicit Forms, or Covenants; besides those holy bonds, which by believing, and professing of the Faith, by Baptism, and Eucharistical communion, were upon them? Or, Whether the blessed Apostles would have questioned, or denied those to be true Christians, and in a true Church, or have separated from them, or cast them off, as not engrafted in Christ, or growing up in him, who, without any such bodying in small parcels, had professed the Name of the Lord Jesus Christ, in the due use of Word, Sacraments, and Ministry? who endeavoured to lead a holy, and orderly life, themselves, and sought by all means, which charity, order, or authority allowed them, to repress the contrary in others? No doubt the Apostles wisdom and charity, was far enough from the wantonness and uncharitableness of some of these men's spirits; who do not only mock our Church, and its Ministers, 
2 Kings 2.23.  as the children did Elisha, the Prophet; but they seek to destroy them, as the she-bears did the children. Sure enough, the Apostles, instead of such severe censures, peevish disputes, and rigorous separations, would have joined with, and rejoiced in the Faith, Order, and Unity of such Churches, such Christians, and such Ministers, wherever they had met with them, in all the World, without any such scruple, or scandal, for their not being first broken into Independent Bodies, and then bound up by private covenantings; which are indeed no other, than the racking, distorting, and dislocations of parts, to the weakening and deforming of the whole.  
We covet not a better or truer constituted Church, than such, as we are most confident, 
Col. 2.5. Joying and beholding the order, and the steadfastness of your faith in Christ.  the wisdom and charity of the Apostles would have approved in the main; however in some lesser things, they might gently reprove, and reform them, as they did divers famous and flourishing Churches. And such a Church, we have enjoyed in England, (by God's mercy) before ever we knew those men's unhappy novelties, or cruelties, who seek now to divide, and utterly destroy us, unless we conform to their deforming principles and practices. And however, we have not been wholly without the spots of humane infirmities; yet we have professed Jesus Christ, in that truth, order, purity, and sincerity, which gives us comfort and courage, to claim the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) privilege of being true Christians, and a true Church; that is, a very considerable, famous, and flourishing part, branch, or Member of that Catholic Church, which professeth visibly, or believes savingly, in the Name of Jesus Christ, the Head of the whole Body, and of every part; to whom we are united, by the same common Faith, and by Charity, to one another. Certainly, the best Churches and Christians, were anciently like the goodly bunches of Grapes, 
Numb. 13.24.  which the Spies brought between them (as an emblem of Christ crucified) hanging on a staff; so fair, so full, so great and united clusters: From which, no small slips did ever willingly divide, or rend to Schism, but presently they became, not as the fruit of Canaan, but as sour Grapes, fit only to set men's teeth on edge; wheting them to by't, and devour one another.  
For the manner of each particular holy Administration in our Church, to answer all the small cavils, which men list to make, 
23. The great shield of the Church of England.  is to encourage too much their petulancy; and to make them too much masters of sober men's time and leisure: Only this great and faithful shield, 
* See those Reverend and Learned Writers, Bishop Bilson, Bishop Cowper, Doctor Field, Master Richard Hooker, Master Mason, and others.  Learned men heretofore have, and we do still, hold forth, to repel all their darts and arrows, That both in the Ordination of our Ministers, and in their celebration of holy things, and in its Government, Order, and Harmony, the Church of England hath followed the clearest rules in Scripture, and the best patterns of the ancient Churches; only enjoying those Christian liberties of prudence, order, and decency, which we see the gracious wisdom of Christ hath allowed his Church; and which particular Churches have always used and enjoyed in their extern rites and customs, with variety, yet without blemish, as to the Institutions of Christ, or to the soundness in the Faith, or to any breach of Charity, or any prejudice and scandal to each others liberties in those things.  
So that those busy flies upon the Wheels of this Chariot, the Reformed Church of England, (in which the Gospel of Jesus Christ hath hitherto been carried among us, for many years, with great triumph and success) have stirred up very little dust; so as might blind any eyes (that are not full of motes and beams, or blood-shotten) from seeing clearly, and evidently, a true Christian Church, a true Ministry, and truly religious Administrations among us. Blessed be God, though these sour Momusses find or make some faults and flaws in lesser matters, the mending of which they most oppose and hinder; yet their strength cannot shake the foundations of our Jerusalem, which are of precious pearls, and solid stones; nor can their malice overthrow our grand and goodly pillars; the true and able Ministers, and their holy Ministrations, of Word and Sacraments, among Professors of the Faith; who do, as unquestionably constitute a true Church, as a reasonable soul and body make a true man.  

Essentials of a true Church in England. 1 Tim. 6.3.  It is well, some of their charity, is such that they allow us (for they cannot shift it,) thus much: First, That we have the only true ground, and sure rule of Religion, the written Word of God; that, beyond this, we hold nothing as a matter of faith, or Christian duty: Secondly, That we celebrate the holy Sacraments according to the sum and substance of the divine Institution: Thirdly, That our conversation aims to be such, 
Phil. 1.27.  as becomes the Gospel in all manner of holiness, to the saving of our own, and others souls. What can these Aristarchusses carp at in the ground of our faith, the Scriptures; the Seals of our Faith, the Sacraments; the life of our Faith, 
1 Pet. 1.9.  holy conversation; and the end of our faith, the salvation of our souls? Is it not strange, That all these sweet and fair flowers of Christ's planting and watering, should grow so well in that, which some call Babylon? in Antichrists Garden? or on the Devil's dunghill? That, it should be no true Church of Christ, which owns nothing for Religious, but what is according to the truth of Jesus; either commanding or permitting, instituting or indulging; of pious necessity, or of prudent liberty.  
We should put these rigid Cato's too much to the blush, for ●heir unnatural ingratitude to the Ministers, and Church of England, if we should ask them: Whence they had this privilege, by which they own themselves to be Christians? whence this power to cast, or call themselves into Bodies or Churches, as Believers? (which is by them presupposed;) whence they had (till of late years) their instruction (for the most part) in the knowledge of Jesus Christ? Sure these holy leaves or fruits grow not, but in the Pale and Garden of the Church of Christ; not in our own rude mirdes and untilled natures; not among desolate Indians, obstinate Jews, o● barbarous Turks; and not often in private closerts and corners; which nourish a neglect and contempt of Public Ordinances. But if these men were self-taught and converted, yet sure, not self-baptized too; nor their Teachers, self-ordained too: If they had nothing of their Christianity from the Ministry of the Church of England●; It is no wonder they prove such Scholars, such Christians, and such Preachers, as some of them seem to be; having been their own Masters, Ministers, and Baptizers: They are indeed, only worthy of themselves, and of wiser men's pity.  
For that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the retreat, 
24. Of pretensions to be above any Ministry, as taught of God immediately.  or reserve of some men (by which, as Eaglets they would seem to soar out of sight, and to build their Nest on a Rock, that is higher than our ordinary Reason, Religion, and Experience can reach;) as if they were immediately inspired, specially called, and taught of God, baptised by his Spirit, without any Minister, or outward Ministry, they must give us leave, not to believe them upon their bare word, (which hath not always been so sure,) till they demonstrate, and prove it better, by God's Word, and their better manners; For which, we will give them time enough. Mean while, we are sure, the best Christians among them, were made such, by the ordinary Ministers of this Church; and these made Ministers by no other means but that Ordination, derived from, and ascending up to the blessed Apostles; whom Christ first chose to be Disciples, and after ordained and sent them as Public Ministers; not only, as to personal discharge, but as to successional descent. These were Eagles indeed, who flew high in their knowledge and piety, yet stooped low in their humility and charity: Those others of a new brood, are more like young Cuckoos, which devour the Bird, in whose nest, and by whose fostering, they were hatched. Some of them have knowledge; I would they had more humility and charity, they would not disdain to own the parents that begat and educated them; even this (now) so poor, desolated, beaten, torn, and wasted Church of England, and its (Antichristian) Ministers, as they please to call them.  
Be it so; some men's tongue is no slander: If we neither add to, nor detract from the Scriptures, as Jews, Papists, and Euthusiasts do; If we err in no fundamentals of faith, or manners; if we refuse no duty divinely required; if we allow no error in ourselves, or others; if we drive on no worldly designs injuriously, or hypocritically; but study to approve ourselves in all godliness and honesty, with meekness of wisdom to all men; we need no more fear the drops of peevish tongues, or dashes of malicious pens, (as to the honour and comfort of being a part of the true Church of Christ) than a cloth died in grain, need to fear stains by the aspersions of dirt, cast on it by unclean and envious hands.  

25. Of the power of the People in Church affairs.  4. But it is objected against us in England, That neither Church nor Minister of England, did, or do own that high and mighty principle of all Church power, which some call, The People.  
Answ. True indeed: Although we highly love and esteem as Brethren, the faithful and humble people, for whom Christ hath died; yet we are not of so spongy and popular a softness, as to own any part, or Congregation, or Body of People, to be the original, or conduits of any Spiritual or Church power; which not learned and wise men ever esteemed to be Popular or Democratical, but rather an excellent Aristocracy; where many able men were in Counsel, and some one eminent in order and authority among them. We do not dig, or descend to these low valleys, for these holy waters; nor do we seek for the flow of it through such crazy and crooked pipes; nor do we hope to draw it forth out of such broken Cisterns, which can hold no such waters: We have them from higher fountains, and derive them in straighter channels, 
Matth. 28.19.  and conserve them in fit vessels, than the vulgarity of even honest Christians can be presumed to be: That is, from the ordinary Power, and constant Commission, which from Christ was derived to the Apostles, 
Matth. 16.19. Matth. 18.18. John 20.23.  and from them to their Successors in their ordinary Ministry, and Church power, in after ages; who had this peculiar power of the keys of Heaven, to bind or remit; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pascere cum imperio, & pastor inde ut princeps. To feed and rule. Revel. 12.5. & 19.15. Acts 20.28. 1 Pet. 5.2. Vulgus ex veritate pauca, ex opinione multa aestimat. Tul. pro. Ros. Com.  to gather, to guide, to feed, and to govern the several parts of the Church in Christ's stead, and name, orderly committed to them.  
People may rudely wrest these keys out of true Bishops and Ministers hands, but it is evident, they were never committed to them, by the great Master of the House, Jesus Christ; nor do they know how to use them, unless it be to break their heads with them, whom Christ hath set as stewards in his household: These rustic and rash undertakers to reform, and control all, are only probable to shipwreck themselves, and many others, and the whole Ship of this Church, by driving the skilful Pilots, (the true Bishops and Ministers) from the Helm, and putting in their places every bold Boatswain, and simple Swobber.  
Yet are the populacy flattered by some, to this dangerous insolency and error; who putting fire to this thatch, instead of the Chimney, do but provoke the poor people to their own hurt; to forsake their own mercies; and to injure both their own, and others souls: Mean time, sober and wise Christians cannot but smile, with shame, sorrow, and indignation, to see, how some Plebeian Preachers, who are new risen, as from the slime of the earth, (in whom no Prometheus hath breathed any spark of heavenly fire; of spiritual, divine, and truly ministerial power;) to see (I say) how these Teachers have brought themselves by a voluntary humility, to depend on people's suffrages and charity; not only for maintenance, but for their very Ministry; being now sunk so low, as to flatter their good Masters, with this paradox or strange principle, That they (as the people, or body, be they never so few and mean) have a reciprocal power, to beget those, who are to be their Spiritual Fathers; that by a more than Pythagorean Metemphycosis, the Power, Spirit, and Authority of Jesus Christ, who was sent by his Father, 
John 20.21.  and so sent his Apostles, and they others, in the same Spirit, to be Fathers, Pastors, Rulers, Stewards, etc. That at length, this Spirit and Authority, should transmigrate (we know not how, nor when) into the very mass and bulk of common people, if they be but Christians of the lowest form; animating them in the whole, and in every part, or parcel of them, with such plenitude of Church power, as enables them to be all Kings and Priests, Pastors and Teachers, Prophets and Apostles, if need be; and if they list; and if they have leisure; or, if not to act so in their own persons (having more profitable employments,) yet they have virtually, and eminently in them, as much power, as Christ had, and used, or left to any men; whereby to consecrate and ordain true Ministers; to try and teach those that are to teach them; to rule their Rulers; to discipline their Shepherds; to govern their Governors; to turn, not only Religion out of doors, but even all Reason, Order, and Civility, upside down, rather than not exercise this imaginary power, especially, if it serve to secular advantages: And all this, because they are told, they are the Church; and so may erect all Church power, as in them, and from them. This fancy is able to make a plain Country-Christian stand on his Tiptoes; and to bring all his family to see him and his other-like members, making up this glorious Body, which he calls his Church; that they may be witnesses, with how much folly, and simplicity, and clamour, and confidence, he with his Neighbours, examines, approves or reproves, refuseth or chooseth, and ordains all officers, and some new fashioned Minister or Pastor: Who (poor-man) must neither Preach nor Pray, not eat, nor look otherways, than pleaseth these sad and silly, yet very supercilious pieces of popular pride, and itching arrogancy; nor can such an hungry and timorous Pastor ever be settled, or safe in this Pastoral Authority, 
26. Common people not fit to manage Church power in chief.  unless he have the trick of Faction; which is still to ingratiate with the major part of this his flock; who will (otherways) as easily push and beat him out of this fold, or break all to pieces; as ever they admitted him by a profane easiness, and popular insolency.  
But I must with less flattery, and more honesty, tell this Generation of perverse Usurpers, this truth, (which is not unwelcome to sober spirited Christians,) That the weight of Christianity doth not at all hang on this popular pin; which is not where to be found, but in their light heads, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Or. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1.  and heavy hands; neither Reason, nor Religion, (since men were redeemed from the barbarity of Acorns, Nakedness, and Dens,) ever thought the plebs, or common people ought to be all in all, if any thing at all; either in conferring or managing, either Civil or Church power; but least of all, that part of Church power which is proper for the making of a Minister, in the way of due Ordination, (of which I shall after give a fuller account;) For this is that, to which they generally have lest proportion, either of knowledge, learning, holiness, or discretion: Besides, it would thence follow, that, so soon as any Sect or Faction of people can get but numbers, and courage, they may do what they list, in this plenitude of power, without the leave of Magistrates or Ministers, in Church or State. These are pestilent principles, which are not only pernicious to the Church, but to any civil Societies; threatening not our faith only, but our purses and throats.  
Nor did ever any wise men (what ever is pretended, at any time, to amuse the people, and to serve an occasion) intent, or suffer the community, or vulgar people (with their massy bodies and numerous hands) really to attain, use, or enjoy, any such supreme power in civil administrations: If once sovereign power be gotten, though by the means of such credulous assistants; yet, whatever the populacy may flatter themselves with, it never is, nor can wisely and happily be managed by them, but rather without them, above them, and many times against them.  
Power precarious, that is such as depends upon a popular principle, or plebeian account, such as sometime was among the Grecian State, and Romans, is, for the most part, but an Empire of beggary, or flattery, or falsity; Where (at best) wise and valiant men may oft be forced to prostrate themselves to the arbitrement of the vulgar; who are injurious esteemers and ungrateful requiters even of the most public merits. But (oftentimes) the people's pretended power, and interest, is made use of in specious terms, and cunning agitations, only to serve the turn of turbulent, ambitious, and factious spirits in Church and State; whose envy or ambition easily teacheth the credulous community to esteem the over-meriting of the best men, and Magistrate●, to be their greatest oppression, and most deserving (Ostracism) banishment, or disgrace.  

Per paucorum hominum virtute crevit Imperium. Sallust. Rom. 13.4.  The Life of Government, and Soul of Dominion, is, that real power and resolution, which is in the hand of one or more wise and potent men; who are always intent to deserve well of the people, yet always able to curb and repress their insolency and inconstancy. Without this authentic power of the Sword, (which is not to be born in vain, 
Prov. 30.31.  and against which there is no rising up) Government or Empire, is a mere carcase without a soul; like dead beer, or evaporated wine, or a rotten post, which every one despiseth. It is indeed one point of wisdom and true honour, to deserve well of the people, so as to gain their love; but the highest and safest principle of policy is to command them by power to just fear: For their love is no longer to be trusted, if once they cease to fear, and revere their Governors. The goodness and gentleness of Magistrates must not flaken or moth-eat their power; nor their power oppress and wiredraw their goodness: Princes and Governors are lost, if they presume common people at any time to be such Saints, and so good natured, that they need not power effectual and sovereign to command and restrain them, as Beasts; to set banks and boundaries to them, as to great waters; whose force is not seen, but in their eruptions and disorders; and they are then best and most useful, when kept and directed in such a course and channel, as restrains them from showing how great a propensity and fury they have to do mischief, if once they get liberty; which soon turns the flattering smoothness of it former smiles, to threatening tortuosities, and dreadful overwhelmings.  
And so on the other side, Governors are not safe, if they so apply and use rigid force and severer dominion, as if they forgot that they ruled men (and not beasts) who are sensible of gentleness, and may be obliged to quietness by humanity. 
1 Kings 12.  Rehoboam might have continued the heavy yoke of his wise Father's taxes and burdens, if he had but so lined it with soft words, and courtly blandishments, as it should not much have galled their necks; which custom will harden, and kindness make unsensible of what they bear. It is not imaginable, how much common people will bear, if they see they must; nor how little they will bear, if they see they may rebel; their complain or tumultuary petitionings, are menacings; when they declare, that they cannot longer undergo legal burdens, their meaning is, they will not; and only want power to act. Necessity and force makes the vulgar tame, with their strength, and patiented, as Asses; but wanton and presumptuous fancies makes them, as the Unicorn, 
Job 39.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thucid.  impatient of the most honest subjection: No condition of Government ever pleased all that were Subjects; and most are prone to be unsatisfied with the present; whatever it is, they fancy and hope change may be better for their interest. Therefore, the calmest tempers of people must not be trusted; no more than the smiles of Haltion Seas. Wise Pilots know, there is no point of the Compass, whence a tempest may not come; nor is there any commotion, or inclination to troubles, whose impression the vulgar will not easily receive and raise to a storm: They are like a weighty baody kept up with engines, on the top of a hill; if once it be free, it falls; and falling downward, it drives itself; Motion adding an impetus to its weight; the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) many, or multitude, are always the more dangerous, by how much less suspected: Necessity of obeying, is in most men but the cover of hypocrisy; except in some few, whom conscience makes subject; 
Rom. 13.5.  and who upon Christian principles, choose rather with patience to suffer under any lawful Magistrates, than to contest with them, although they were sure to conquer: Fearing no oppression or tyranny so much, as that of sin; as no sin so much, as that of rebellion, 
1 Sam. 15.23.  either against God, or those that are in God's stead, and authority over them. Factious spirits, which possess most men (though they are not a war of it, 
2 Kings 8.13.  more than Hazael was of his) easily make surprises upon slackened, weakened, or over-confident power; whose security as to men's peaceful tempers, makes it less vigilant.  
The true temperament is, where just and indisputable power, is so wisely managed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Muson. ap. Stobaeum.  as renders Governors, rather august than dreadful; rather venerable as Parents, than formidable as Masters; though the Body Politic seem never so fairly fleshed with love, and skinned over with kindness, yet there is neither strength nor safety in it, unless the sinews and bones of majesty, real and effectual power, be maintained. It is enough, and as much as is safe for common people, to have the fancy and imagination of that power and liberty, which their deputies, representatives, or Tribunes tongues may take in public Conventions and Parliaments: But it is dangerous for themselves, as well as for their Magistrates, ever to let them tamper at the lock of majesty and sovereinty, with the Key of Power; for if they cannot fairly and easily open that door, through fury and impatience they will break it open by violence; if they be not overawed. There is not (Arcanum) Mystery or Secret of Empire, like to that of keeping such power, as evil men may fear, and good men will love; because they know it is for the public good; and though it should lie heavy on subjects, yet it is not so terrible, as to be ground between two millstones of rival powers in civil dissensions.  
No wise Magistrate therefore, either in policy or conscience, that is once invested in due authority soverein, will ask the people leave, either to have it, or to use it: The softer formalities sometime used to ask the people's consent, (not in their bulk and heard) but in their proxies and deputies, is but a compliment; and where prevalent power asks, it is never denied; nor is it ever asked, but where conquering or hereditary power knows men dare not refuse it. No personal title or pretention to sovereinty is so unjust, which people will not confirm by their consent: In which, their worldly wisdom looks more to their own safety, and the public peace, than to any particular man's right and interest; as they are wasted and ruined by contesting with those, that are to strong for them; so they would soon be too hard for themselves, and most their own enemies, if they should be left to arrogate, or exercise power according to their own various fancies, brutish motions, and preposterous appetites.  
Therefore, God who is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a lover of mankind, hath so ordered in his providence; that, where any people are blest, some one or few men, who are wiser than the people, become also stronger, by an orderly and well-united strength; thereby preserving themselves, and the public, from those impetuous furies, to which this Leviathan, the people, is as naturally subject, as the Sea is to waves and storms, both in Civil and Ecclesiastical affairs; for they are no whit calmer in matters of Religion, than in those of secular regards; every man in Church matters, being confident of his skill, or at least his will and zeal, thinks it a shame to seem ignorant, or if he be conscious to his ignorance, seeks to cover it over, and set it off with forwardness.  
Therefore the wisdom of the Lord Christ, upon whose shoulders the Government of his Church is laid, 
Isai. 9.7.  hath set bounds to man's activity and unquietness, by another way of Church power; which is settled in, and derived by fewer indeed, but yet, wiser and abler persons, than the community of Christians can be presumed to be; who in all affairs of Church or State, have ever given such experiments of their follies, madnesses, and confusions; wherever they arrogate power, or have much to do, beyond cyphers in a sum; that all wise men conclude, That people are then happiest, when they have least to do in any thing that is called Government: Nor is it to be believed, that Jesus Christ hath ordered any thing in his Church's polity, that is contrary to the principles of true wisdom; which in man is but a beam of that Sun, which is in God.  
But the Bodying men say, 
28. People not fit to judge of doctrine or scandals in Religion.  They must and aught to have a Church, not only visible in the profession of Faith, but palpable and maniable, so as they may at once grasp it, and upon every occasion convene it, or the major part of it, into one place; that so they may complain of what they think amiss, and remedy by the power of that small fraternity, what ever fault's any of them list to find in one another, as Fellow Members and Brethren; yea, and in those too, whom they have made to be their Pastors, Rulers, and Fathers.  
Answ. That the best Men and best Ministers may err, and offend in religious respects, by error and scandal, we make no doubt: Nor is it denied, but they may and aught both by private charity, be admonished, and by public authority, be reproved and censured. Where this Authority is (as it ought to be) in the hands of those, whom the Lord Christ hath appointed, as wise, able, and authorised by the Church, to judge of Doctrine, Manners, and Differences, incident among Christians, as such. But I appeal to all sober and judicious Christians, whether they can find or fancy almost, that venerable Consistory, that judicious Senate, that grave and dreadful Tribunal (which the ancients speak of among Christians of those first and best times) which is necessary for the honour, and good order of Religion, and peace of Christians; Whether, I say, there be any face or form of it, among those dwarf Bodies, those petty Church lets, those narrow Conventicles, whose Head and Members, Pastors and Flock, are for the most part not above the Plebeian size; of a mere mechanic mould; either ignorant, or heady, or wilful, or fierce, under words and semblances of zeal, gravity, and an affected severity.  
I make no quaere, Whether these sorts of men be fit persons, to whom all appeals in matters of Religion must be made; and by whom they must be finally determined; to whose judgements, prudence, and conscience, all matters of doctrine and scandal must be referred: By whom Religious concernments must be ordered and reform; by whom Ministers must be examined, tried, and ordained, 
In eo quisque judex recti constituitur, in quo peritus judicatur. Reg. Juris.  first; afterward, judged and deposed. Whether it be fit, that those, who are guilty of so little learning, or experience in divine matters, should solely agitate these great things of God, which so much concern his truth, his glory, and Christians good, every way▪ which matters both as to Doctrine and Discipline, are able to exercise and fully employ the most learned, able, and holy men.  
Who dreads not to think, that all saving truths stand at such men's mercy; the honour of Christ, and the good of men's souls too; while all degrees of excommunication, and censures, are irrepealably transacted by them; Among whom its hard to find two wise men; and scarce any ten of them (if they be twenty) of one mind, while they boast they are of one Body?  
Again, who will not sadly laugh to see, that, when they differ (as they oft do) and break in pieces; yet like quantitative substances, they are always divisible; like water and other homogeneous bodies, they still drop and divide into as many new Churches and Bodies, as they are dissenting or separating parties? The miracle is, that when like Hippolytus his Limbs, they are rend and scattered by Schisms into Factions, yet still every leg, or arm, or hand, forms presently into a new distinct, complete Body, and subdivided Church: Each of which conceives such an integrality of parts, and plenitude of power, that it puts forth head, and eyes, and hands; all Church Officers, Pastors, Elders, Deacons, by an innate principle of Church power, which they fancy to be in any two or three godly people. At this rate, and on this ridiculous presumption, they run on as water on a dry ground, till it hath wasted itself; till they are in small chips and slivers, making up Bodies at six and seven; and Churches of two or three Believers: These ere long losing one another in the midst of some new opinion, some sharp subtlety, or some angry curiosity (which they cannot reach,) then, and not before, this meteor or blazing Star of a popular, Independent, absolute, self-sufficient Church power in the people, which threatened Heaven and Earth, and strove to outshine the Sun, and Moon, and Stars, of all ancient combined Churches, Order, and Government, for want of matter, quite vanisheth and disappears, by its Members separating from, and excommunicating, or unchurching of each other; Then the solitary relics turn Seekers, whose unhappy fortune is never to find the folly of their new errors, nor the ancient true Church way; which they proudly, or passionately, or ignorantly lost, when they so easily forsaken communion with the Catholic Church, and with that part of it, to which they were peaceably, orderly, and comlily united; as was here in England: Whose way of serving the true God, was privately with knowledge, faith, love, and sincerity; publicly, with peace, order, humility, and charity: Which might still with honour and happiness to this Nation, be continued, if the proud hearts, and wanton heads, and rude hands of some novel pretenders, had not sought to make the very name of Christian Religion, the Reformed Church, and Ministry of England, a mere sport, and may-game, to the Popish, profane and loser world; by first stripping us of all those Primitive Ornaments of gravity, order, decency, charity, good government, unanimity; and then dressing us up, and impluming us with the feathers of popular, and passionate fancies, which delight more in things gay and new, than good and old.  
But, how shall we do (say these Bodying-men, 
29. Of Church Discipline, in whom the Power. Matth. 18.17. Tell it to the Church. ) to fulfil that command Dic Ecclesiae, for such a Church as may receive complaints, hear causes of scandal, speedily reform abuses, restore defects, execute all power of the Keys in the right way of Discipline? without which, there is no true, at least, no complete and perfect Church; for these men think, Christians can hardly get to Heaven, unless they have power among them, to cast one another into Hell; to give men over to Satan, to excommunicate, as they see cause; to open and shut Heaven and Hell gates, as they think fit: Must all things that concern our Church (say they) lie at six and seven, till we get such Bishops and Presbyters, such Synods and Councils, such Representatives of Learned men, as are hardly obtained; and as hard to be rightly ordered, or well used, when they are met together? They had rather make quicker dispatches in Church work; as if they thought it better for every family to hang and draw within itself; and presently punish every offence, than for a whole Country to attend, either general Assizes, or quarter Sessions.  
Answ. Truly, good Christians in this Church (at present) are in a sad and bad case too, as well as their Ministers, if they could make no work of Religion, till they were happy to see all things of extern order and government duly settled: Yet sure we may go to Church, and to Heaven too in our worst clothes, if we can get no better; nor may we therefore wholly stay at home, and neglect religious duties, because we cannot be so fine as we would be. Both Ministers and people must do the best they can in their private spheres, and particular Congregations, to which they are related, whereby to preserve themselves, and one another, as Brethren in Christ, from such deformities and abuses, as are destructive to the power of godliness, the peace of conscience, and the honour of the Reformed Religion; until the Lord be pleased to restore to this Church, that holy Order, ancient Government, and Discipline, which is necessary, not to the being of a Christian, or a true Church, as its form or matter (which true Believers constitute by their internal union to Christ by Faith, and to all Christians by Charity;) but only, as to the external form and polity, for the peace, order, and well being of a Church; as it is a visible society, or holy nation, and fraternity of men, 
1 Pet. 2.9.  professing the truth of Jesus Christ. Yea, and Christians may better want (that is, with less detriment or deformity to Religion,) that Discipline (which some men so exceedingly magnify, as the very Throne, Sceptre, and Kingdom of Christ) under Christian Magistracy, (as they may the office of Deacons, where the law by Overseers takes care for the poor) where good laws by civil power punish public offences, and repress all disorders in Religion, as well as trespasses in secular affairs; Better, I say, than they could have been without it in primitive times; when Christians had no other means, to repress any disorders, that might arise in their societies; either scandalous to their profession, or contrary to their principles; of which, no Heathen Magistrate, or Humane Laws, took then any cognisance, or applied any remedy to them.  
Not, but that I do highly approve, and earnestly pray for such good Order, comely Government, and exact Discipline, in every Church, both as to the lesser Congregations, and the greater Associations, (to which, all reasons of safety, and grounds of peace, invite Christian Societies in their Church relations, as well as in those of Civil,) which were anciently used in all settled, and flourishing Churches; Much after that pattern, which was used among the Jews, both in their Synagogues, which they had frequent, both in their own Land, and among strangers in their dispersions; and also in their great Sanhedrim; which was as a constant supreme Council, for ordering affairs, chief of Religion; to one or both, which (no doubt) our Saviour then referred the believing Jew, in that of, Tell it to the Church; that is, after private monition, tell it to the lesser Convention or Consistory in the Synagogues; which might decide matters of a lesser nature; or to the higher Sanedrim, in things of more public concernment; both which were properly enough called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Coetus congregatio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Philo. Jud. calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nihil hic à Christo novum praecipitur, sed mos rectè introductus probatur. H. Grot. in loc. Ecclesiae, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Every polity hath in it power enough to preserve it happiness. Coimus in co●tum & congregationem, Ibidem orationes, exhortationes, castigationes, & censura divina: President probati quique seniores. Tert. Apol. Solebant Judaei res majoris momenti ultimo loco ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudinem refer: i. e. ad eos qui eadem instituta sestabantur; quorum judicia & conventus seniores moderabantur, tanquam praesidet. Grot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ign. Bas. in Chrys.  Beyond this sense, none could be made of Christ's words, by his then Auditors, to whom he speaks, not by way of new direction, and institution of a Soverein Court, or Consistory, in every Congregation of Christians to come; but by way of referring, to a well known use, and daily practise, then among the Jews; which was the only and best means wherein a Brother might have such satisfaction, in point of any offence, which charity would best bear, without flying to the Civil Magistrate, which was now a foreign power. When Jews turned Christians, it's very certain, they altered not their Discipline, and order (as Christians) in Church society, from what they used before in their Synagogues. Proportionably, no doubt, in Christian Churches, of narrower, or larger extensions, and communion, among the Gentiles, the wisdom of Christ directs, and allows such judicatories and jurisdictions, to prevent or remove all scandals and offences among Christians, to preserve peace and order, as may have least of private or pedantic imperiousness, and vulgar triffling of men, unable and unfit to be in, or to exercise any such holy and divine authority over others; (who are easily trampled upon, and fall into reproach, and the snare of the Devil, by reason of divers lusts, passions, weaknesses, and temptations;) but rather Christ commends such grave Consistories, solemn Synods, and venerable Councils, as consisting of wise, and able, and worthy men, may have most, as of the Apostolical wisdom, eminency, gravity; so of Christ's Spirit, Power, and Authority among them: Such, as no Christian with any modesty, reason, conscience, or ingenuity can despise, or refuse to submit to the integrity of their censure; when it is carried on, not with those heats, peevishnesses, and emulations, which are usually among men of less improved parts, or ripened years; especially, if Neighbours. Such a way, wisely settled in the Church, might indeed bind up all things that concern Religion, in private or more public respects, to all good behaviour, in the bonds of truth, peace, and good order, by a due and decent Authority; which, for every two, or three, or seven Christians in their small Bodying, and Independent Churches (exlusively of all others) to usurp and essay to do, is, as if, of every chip of Noah's Ark, or of every rafter of a great Ship, they would endeavour to make up a very fit vessel to sail in any Sea and any weather.  

30. The best method of Church Discipline. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But take the true and wholesome Discipline of the Church, in those true proportions, which pious antiquity settled and used; and which, with an easy hand, by a little condescending, and moderation, on all sides, might have been long ago, and still may be happily settled in England: Nothing is more desirable, commendable, and beneficial to the Church of Christ; As a strong case to preserve a Lute or Instrument in; that so the Church may not be broken, disordered, or put out of tune by every rash and rude-hand, either in its truth, or purity, or harmony; either in Doctrine, or Manners, or Order. But this is a blessing, as not to be deserved by us, so hardly to be hoped, or expected, amidst the pride, and passions, and fractions of our times: Nor will it be done, till Civil powers make as much conscience to be good, as great; and to advance Christian Religion, no less, than to enlarge, or establish Temporal Dominion.  
When such Magistrates have a mind, first to know, and then to set up a right Church polity, power, and holy order, in every part and proportion of it: They need not advise with such as creep into corners; or seek new models out of little and obscure conventicles; nor yet ought they to confine themselves to those feeble proportions, which are seen in the little Bodying of these times; which begin like Mushrooms, to grow up every where, and to boast of their beauties, and rare figures; when nothing is more indigested, and ill compacted, as to the general order, and public peace, of this or any other noble and ample branch of the Catholic Church. Pious and learned Men, who reverence antiquity, and know not yet how to mock either their Mother the Church, or their Fathers, the true Bishops, Elders, and Ministers of it, can soon demonstrate, how to draw forth that little chain of gold, (that charity, communion, and orderly subordination among Christians) which at first (possibly) might only adorn one single congregation of a few Christians, in the primitive paucity and newer plantations; to such a largeness, amplitude, and extension, as by the wisdom of Christian charity, and humility, shall extend to, and comprehend in its compass, by way of peaceable union, and harmony, or comely sub●ection, even the largest combinations, and furthest spreadings of any branch of the Catholike Church: Both as to its greater and lesser conventions; in several places and times; as the matters of Religion, and occasion of the Churches shall require; according to its several dispersions, and distinctions by place, or civil polity.  

Matth. 18.19.  Which greater, yet orderly conventions, must needs be as properly a Church; and may meet, as much in Christ's Name; and hope for his presence and assistance in the midst of them, as any of those Churches could among the Jews; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 2.6. Punishment inflicted by many. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rebuke before all. 1 Tim. 5.20. Synodas' Antiochena Paulum Samosetanum ab ecclesia, quae sub coelo est universo seperabat. Eus. hist. eccls. l. 7. c. 28. Autoritas est eminentia quaedam vitae cujus gratia dictis factisve eujuspiam multum deferimus. Tul.  to which Christ properly refers in that place: Yea, they must needs be far beyond any thing imaginable in the narrow confinements of Independent Bodies.  
Such Churches then, of most select, wise, and able Christians, (who have the consent and Representation of many lesser Congregations,) must needs do all things with more wisdom, advice, impartiality, authority, reputation, majesty, and general satisfaction; than any of those stinted Bodies of Congregational Churches, can possibly do; yea, in all right reason they are as much beyond and above them, as the power of a full Parliament, is beyond any Country Committee. Those may with comely order, and due authority (which ariseth from the consent of many men, much esteeming the known worth of others) give audience, receive complaints, consider of, examine, reprove, reform, excommunicate, and restore, where there is cause, and as the matters of the Church, more private or public, require in the several divisions; extending its wings as an Eagle, more or less, as there is cause; with infinite more benefit to the community of Christians, than those Pullet's, the short winged, and little bodied Birds of the Independent feather, can do: Where without any warrant (that I know) from God or Man, Religion or right Reason, Law or Gospel, Prudence or Charity, a few Christians, by clucking themselves into a conventicle, shall presently seem a complete body to themselves, and presume to separate and exempt themselves from all the world of Christians, as to any duty, subjection, order, or obedience; and pitching their Tents, where they think best, within the verge of any other, never so well, and wisely settled Church, presently they shall raise themselves up some small breast works of absolute Authority, which they fancy both parts from, and defends them against all Churches in the World; planting their Wooden or Leathern Guns of imaginary Independent power; and casting forth their Granades, or Squibs rather, of passionate censures, angry abdications, and severe divorces against all Christians, 
Ibidem (i. e. praesidentibus probatis Senioribus) exhortationes, castigationes & censura divina. Nunc & judicatur magno cum pondere, ut apud certos de Dei conspectu; Sumumque futuri judicii praejudicium est, si quis ita deliquerit, ut communicatione orationis, & conventus, & omnis sancti commercil relegetur. Tertul. Apol. c. 39 Qui ab ecclesiae corpore respuuntur, quae Christi corpus est, tanquam peregrini & alieni à Deo, Dominatui diaboli traduntur. Hil. in Ps. 118. Inobediens spirituals mucrone truncatur, & ejectus de ecclesia rabido Daemonum ore discrepitur Jeron. Ep. 1.  but those of their own way and party: Afterward they turn them, it may be, against their own body and bowels, when once they begin to be at leisure to wrangle and divide; As if (alas) these were the dreadful thunderbolts of excommunication, anciently used with great solemnity, caution, deliberation, and public consent: The great forerunner of God's terrible, hast judgement, exercised with unfeigned pity, fervent prayers, and many tears, by those, who had due eminency and authority, as precedents in chief, or seconds and assistants, to judge and act in so weighty cases and matters. In which transactions and censures, Churches Synodical, Provincial, and National, were interessed, and accordingly being duly convened, they solemnly acted in Christ's Name, as the offence, error, or matter, required remedy; either for errors, or public disorders and scandals; which it concerned all Christians and Churches to see repressed, or amended.  

Of Excommunication and censures. President prolati quique seniores, honorem islam non pretio sed testimonio adepti. Tertul. Apol. c. 39 The ●do. Hist. Eccl. l. 1. c. 10. Quod sacris Episcoporum conciliis constitutum fuerit id ad divinam voluntatem est referendum. Const. M. dictum. Euseb. vit. Const. Episcopi in Synodo Sardicensi. Dei amantissimi Reges adjuvant● divina gratia nos congregaverunt. In illa concilla totus desiderio feror, in istis devotione immoror, amore condele●tor, inhaereo consensu, emulatione persisto: in quibus non hominum traditiones obstinatius defensantur, aut superstitiosius observantur, sed diligentur humiliterque inquiritur, quae sit voluntas Dei bona & bene placens. Bern. Ep. 19  The wise and excellent Discipline of the Church, and the power of using and applying of it, which so many now either vainly arrogate, or ambitiously Court, was not of old as a bodkin put into every mechanics hands; or as a sword committed to every brawny arm; nor yet, was it such a (brutum fulmen) a thunderbolt which the confident hand of every factionist might take to himself and Grasp, or use to his private revenge, or to the advantage of his party and design: But Discipline, together with Government, in the Church, was only committed and concredited, after the example of the Apostolical times, by the wisdom, humility, consent, and subjection of all good Christians in their several stations, either as Princes or Subjects, to those learned, grave, and godly men, Bishops and Presbyters, who were ablest for gifts, eminentest for their labours, and highest in place and Ministerial authority in the Churches of Christ; whose assemblies or convenings, were greater or smaller, and their influence accordingly obliging valid and effectual, for the good of those Churches over which they were; ascending from the first and least Country Congregations (as the smallest yet considerable branches of a visible Church,) till it arose, like Ezekiel's waters, from the Ankles, to the Knees, and Loins, and Head, to such large, plenary, and powerful an Authority, as represented many famous Churches; and sometimes the greatest and conversable parts of the Catholic Church throughout the whole world; as in general Councils called Oecumeniall.  

Of Synods and Councils.  Out of which Synods and Councils however disorders and inconveniences (as Nazianzene and others complain) cannot be wholly kept out (they still consisting of sinful, and so frail men,) yet they were subject to far less evils, 
Cyp. Nazi. orat. 19 Ruffin Hist l. 1. c. 19 & 18. In causa Athenasii. Factionis macula sociavit concilium: non judicandi sed opprimendi causa agebatur, sub Constantio. Concil. Nicae. secundum ab Artianis coactum terrae motu impeditum. Theod. l. 2. c. 19  and Erratas, than attend the small scattered and separate bodies of there later decimo sexto editions: In multitude of Counsellors there is wisdom, safety and honour. Prov. 11.14. Nor may we cast away, those goodly large Robes, which the prudence and piety of the ancients made, because they are subject to be soiled, or rend, by the hands of folly. It is better for the Church to enjoy the glean of the ancients Integrity, Wisdom, and Charity, in ordering of the Church, than to have the whole harvest of later men's sowings: which have large straw of promises and shows, but little grain of solid benefit; yea much cockle too, and many thistles of most choking and offensive consequences. The very rags of true antiquity, do better cover the nakedness, and more adorn thee body of any Church; than any of those cobweb-garments of later making; which are torn in pieces, while they are putting on, and fitting to these new bodies of odd shapen Churches. All reason and experience teacheth, that those grand communicative ways of Christian Churches in the joint Counsels of grave, learned, and Godly men, drawing all into union, harmony, and peace, for the public and general good, were far more probable (though (perhaps) not absolutely necessary means) to preserve both the doctrine of Faith and good manners unblameable among Christians, than any of those small and broken Potsherds of private Independency can be; which carry little ability, and as little authority or virtue with them: appearing like the Serpent's teeth, sown by Cadmus, every where rising up in armed parties, divided against, and destroying one another; till they have cleared the Field, as of all such new, and angry productions; so of all those ancient and excellent constitutions of Christian Churches; which were bound up as Bibles in greater, or lesser volumes.  
It being so natural to all men, to affect, what they call liberty and power; if once mean men can by any arts obtain any shadow of them, they are (out of the show of much zeal and conscience) most pragmatical; And first begin to think no Church well reform, unless they bring them to their models; Then their model must be new; lest their Authors should seem to have been idle; being always more concerned for the reformation of any men, than of themselves; God grant that while temerity and confidence pretends to plant none but new and rare flowers, and to root up all old ones as ill weeds, in the Church, that themselves and their odd inventions, with their rash abolitions, prove not at last the most noxious plants that ever pestered the Garden of this Church.  
To what some men urge (by abusing that text against the good Orders, Canons, and Constitutions or Customs of the Church, 
31. Of prudence in ordering the Church affairs. Mat. 15.13. ) That every plant, which the Father hath not planted, shall be pulled up; therefore say they, nothing of humane prudence is tolerable in the ordering of any Church; I answer; first, none of those that quarrelled at the Church of England's Motes, but are thought by many learned and Godly men to have beams in their own eyes; if Scripture, right reason, and antiquity may judge: for nothing is alleged as more different from any of these amongst us; than what may be found among the new Modellers; who as they were in number and quality much inferior, so they were never thought more wise, or learned; nor so calm and composed; nor so public and unpassionate in their Counsels and determinations; as those many excellent men and Churches were, both ancient and modern; to whose examples, agreeable to the Canon of the Scriptures, the Church of England was conformed. 
n his rebus in quibus nihil certi statuit Scriptura, mos populi Dei, vel instituta majorum pro lege tenendi sunt. Aug. Ep. 89. Disciplina nulla est melior gravi prudentique viro in his quae liberas habent observationes, quam ut co modo agat quo agere viderit Ecclesiam ad quam cunque forte divenerit. Quod enim neque contra fidem neque bonos mores injungitur ind●fferenter est habendum, & pro corum, inter quos vivitur societate observandum est. Aust. Ep. 118. ad Jan. Saluà fidei regula de D sciplina contendentibus suprema lex est Ecclesiae pa●. Blondel sent. Jeron. praef.   
Furthermore, The great Motor of some men's passion, zeal, and activity against this Reformed Church, was, that one Error, against the judgement, liberty, and practice of all antiquity, which is fundamental, as to the Church's polity and extern Peace; namely, That nothing may be used in the Church as to externals, which is not expressly and precisely commanded in the word; Which yet themselves observe not, when they come to have power either to form and act; some things they take in upon prudential account, as their Church-Covenant, of the form and words of which they are not yet agreed, which they urge; so their requiring each Member to give an account, not of the historical belief of the truth, but, of the work of grace, and conversion, which no Scripture requires, or Church ever practised: That of St. Austin hath been often inculcated by many learned, quiet, and godly men in this Church of England, and elsewhere, as a most certain truth; That however the Faith, Doctrine, Sacraments, and Ministry of the Church, are precisely of divine Institution; rising from a divine Spring, and conveyed in a like sacred Current, which owes nothing to the wisdom, policy, power, or authority of man; yet the extern dispensation of this Faith, Sacraments, and divine Ministrations, together with the fence and hedge of them, the necessary Government, Order, and Discipline of the Church, in its parts and in the whole, these do fall much under the managing of right reason, rules of good order, and common prudence, all which attends true Religion; So that they neither have, nor needed, nor indeed were easily capable of such positive, precise and particular precepts or commands, as these men fancy; and by this pertinacious fancy they have cast great snares on the consciences of many; great scandals on the Churches, both ancient and modern; and great restraints on that l berty, which Jesus Christ left to his Churches in these things; according, as various occasions and times might require.  

Sumus & homines & cites cum fimus Ch●istiani. Salu.  None but foolish and fanatic men can think, that when men turned Christians, they ceased to be men; or being Christian men, they needed not still to be governed, both as Christians, and as men; by reason joined to Religion; which will very well agree; carrying on Re igious ends, by such prudent and proportionate means, and in such good order, as is agreeable to right reason; and the general directions of Religion; which never abandoned, or taught any Christian to start at, and abhor, 
Naturae l●●en, & rationis radios, non extinguit sed excitat Religio, quae non vera tantum sed & decora postulat. Aust. Phil. 4.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Whatsoever things are true, honest, or comely, just, pure, lovely, of good report; if any virtue, any praise, think on these things; or meditate with reason and judgement. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  what is taught by the very light of nature, and those common principles of reason, and order, or polity; which teach the way of all Government and subjection; either of younger to the elder (whence is the very ground of all Presbytery) or of weaker to the stronger; or of the foolisher to the wiser, or of the ignorant to the learned; or of many to some few, for the good of all: None of which methods can cross Religion; nor being observed in some due measure, can be blamed; nor ought factiously to be altered, by the members of any settled Church; in which there is, neither Apostasy from the Faith, nor recession from the Scriptures, nor alteration of the substance of Christ's holy Institution; which this Church of England not-being guilty of, but apparently professing, and fully adhering to the Scriptures, as the ground, rule, and limit of Faith, and holy Mysteries; We doubt not, but, however it used the wisdom of learned, wise, and holy men; and followed the warrant of the Primitive Churches, in the extern manner and methods of holy Administrations, Government, and Discipline; yet it may, and aught still, as it doth, lay claim to the right and honour of an eminent part of the true Catholic Church of Christ, having a true Ministry, and true Ministrations: In which, I believe, all the Apostles, and Primitive Martyrs, and Confessors in all Ages, would most willingly have owned and approved; yea, the Great God from Heaven hath attested it, and still doth to the consciences of thousands of excellent Christians, which have had their birth and growths to Religion, in this Church of England.  
So that the outcries, abhorrencies, and extirpations, carried on so eagerly against the main constitution, frame, and Ministry of this Church, by many, (who now appear to be men of little charity, and strong passions, and very weak reason,) as if we were allover Popish, Superstitious, Antichristian, altogether polluted, intolerable, etc. Those calumnies and clamours, wanted both that truth, that caution, and that charity, which should be used, in any thing, tending to disturb, or discourage any true Christian, or Church of Christ; whose differences in some small external things from us, in judgement or practice, we ought to bear upon the account of those many great things, in which we agree with them, as Christians: Nor ought poor men, of private parts and place in Church and State, so to swell, at any time, with the thought of any Liberty and Power in common, given them from Christ (to reign with him, or to reform, etc.) as to drive, like tipsy Mariners, those rightful Pilots from the Helm; or to break their card, and compass, of ancient design, draught, and form, by which they steered as they ought, or as they could, in the distress of times. And this only, That these new undertakers may try, how they can delineate new carts, or maps; and how soon they can over-whelm or over-set, so fair, rich, and goodly a Vessel, as this Church of England once was in the eye of all the World, but our own. This Island was not more nobly eminent, than the Church was great in Britain: The leaks, chinks, and decays, which befall all things in time, might easily have been stopped, calked, and trimmed, by skilful and well-advised hands; when once it was fairly and orderly brought upon the Public stocks, and into a Parliament Dock; which good men hoped, of all places, would not prove either a quicksand, or a rock to the Reformed Church, or the Learned Ministry of England.  
But the Lord is just, though we should be confounded in our confidences of men; though neither mountains, nor hills, nor valleys can help, yet will we trust in God, who is our God in Christ; who (we doubt not, but) in mercy will own us, with all our frailties and defects, as his true Church, and true Ministers: And if in any thing we have failed, as men; yet we are assured, the merciful eye of Heaven will look more favourably on our failings, to pardon them, than some Basilicks do on our labours, to accept them; 
* Jere. 1 8. Be not afraid of their faces, for I am with thee, to deliver thee, saith the Lord. V 18. I have made thee a defenced City, a brazen Wall, and an iron Pillar, etc. Ezek. 2.6. Be not afraid of their words, though thou dost dwell among scorpions; be not dismayed at their looks, though they be a rebellious house.  who seek to destroy this Church, and discourage all its true Christians and Ministers, if they could, with their dreadful aspects, and spiteful looks; if they had not the defensative of God's protection joined to their own innocency; and the favour of many excellent Christians; whom I have endeavoured to settle and satisfy, as briefly and clearly, as in so short a time I could, in these many, and to me very tedious, and almost superfluous objections, against this true Reformed Church of England; these first and lesser calumnies, which lay in the way of my main design, I thought it my duty to remove.  

32. Want of Charity our greatest defect. In the Council of Carth●ge, An. 401. The Orthodox Christians send Messengers to the Donatists: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So after, they send (An. 404.) Orators for unity and peace; without which, say they, Christian Religion cannot consist.  Where, I see, in all our disputes and differences, so cruelly carried on, the greatest ingredient is Uncharitableness; which knows not how to excuse small faults, to supply lesser defects, to interpret well what is good, to allow others their true Christian Liberty, and to enjoy its own modestly; to keep communion amidst some easy differences, and union with harmless varieties. We have had on all sides truth enough to have saved any men; and uncharitableness enough to have damned any angels: Nor is it merely a privation, or want of charity, but an abounding of envy, malice, strife, wrath, bitterness, faction, fury, cruelty, and whatever is most contrary to the excellency of Christians, which was the excellency of Christ; love and charity. The want of which, 
Basil. Mag. de Sp. S. deplores, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Naz. Or. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Or. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5. says, Religion, as a Tripos, hath three feet, Faith, Hope, and Charity; and cannot stand if any one be wanting.  I cannot but here deplore in a pathetic digression; craving the Readers pardon, since I cannot go further in answer of uncharitable objections, till I have first sought for our lost charity: The recovery of which one grace would end all the differences, and heal all the distempers, not of England only, but of all the Christian World. You, O excellent Christians, will, I know, join with me in searching after charity, as they did after Christ, sorrowing, Luke 2.48. In mourning for, as some of the devout ancients did, the sad distances, and wastes of Christian charity, among all sorts of Christian Churches, and Professors. Alas, we glory, and swell, and are puffed up one against another, in the forms of being called Churches and Reformed; when we lose the very power of godliness, the soul of religion, and the peculiar glory of Christianity, which is charity. Joh. 13.35. By this shall all men know that you are my disciples, etc.  
O sweet, divine, and heavenly beauty of Christ, and all true Christians (Charity:) Whither art thou fled, from Christians breasts, 
33. Pathetic for Charity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Niss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 3. c. 1. Salvian complains. Quis plenam vicu●● exhibet charitatem? Omnes à si etsi loco non absunt, affectu absunt, etsi habitatione ju●guntur, ment disjuncti sunt. Lib. 5. de G●berna. Non Albiniani, non Nigriani sumus, sed Christiani, Hoc unum flu●●●● nullarum partium fludiis ●bripi. Tertul. Acts 1.26.  lives, hearts, and Churches? In which was wont to be thy Nest, thy Palace, and thy Temple: Where thou wert received, welcomed, and entertained, by wise and humble Christians, either as the Spouse of Christ, in thy purity; or as the Queen of graces, in thy beauty; or as the Goddess of Heaven, in thy majesty. O whither art thou gone? where art thou retired? Art thou to be found in the cells of Hermit's, in the Cloisters of Monks, in the solitudes of Anchorites? (Probably, there may be most of thee, where is least of the world; which like full diet, begets most of choleric and foul humours:) Dost thou reside among the pompous Papists? The graver Lutherans? the preciser Calvinists? the severer Separatists? or, the moderator English Christians? May we find thee at Rome, or Wittenberg, or Geneva, or Amsterdam, or London? Dost thou dwell in the old Palaces, and Councils of venerable Bishops? or in the newer Classes of bolder Presbyters? or in the narrower corners of subtle Independents? Alas, I fear these very colours and names, which are as ensigns and alarms to factions, sound ill in the ears of Charity, and are unpleasing to its sight; which only loves the first common title and honour of Disciples, to be called Christians. These faces and forms, seem as if they were divided, and set one against another; and when they want a common adversary, each party is ready to subdivide, and seeks to destroy itself; the hand of every faction in Religion, is as Ismaels' against his Brother, or itself. Smiting oft with the fist of violence, as Factious; where they should give the right hand of fellowship, as Christians; and strangling each other, instead of embracing.  
Or are all these divisions, but the disguises of Charity? and under visords of factions, a mere pageantry is acted of zealous ignorance, or proud and preposterous knowledge; both carried on with holy partialities, fraternal Schisms, zealous cruelties, sacred conspiracies; so far only, as to destroy all other Christians; That each sect alone may remain, as the only Church; which then fancy themselves sufficiently built, polished, and reform, when they are but as heaps of rubbish, in their several ruptures; as unpolished lumps in their uncharitable sidings; so far weak and deformed limbs, as they are passionately and violently broken from the entireness and goodly fabric of the well compacted Catholic Church, of which they were sometime a comely and commendable part: Only then in beauty, safety, and symmetry, while in order to, and in unity with the whole; which is as the Body and Temple of the Lord, in its various parts, making but one goodly structure, which was anciently the ●oy, and glory of the whole Earth. Now, nothing seems best, but deformed ruins, and desolate parcels, of battered, broken, and almost demolished Churches, like Hospitals, in which, are most-what wounded, and maimed, and halting Christians; when of old, the Foundation of one, 
Rom. 13.10. Love is the fulfilling of the Law. Quicquid deficiunt aliae, unica supplet charitatis gratio, qua in aeternum non de ficiet. Bern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nis. Prius chari quam proximi. Min. Fael. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. M. T●ypl. o.  and all Churches, was Scripture Truth, the Cement Charity, the Beauty Unity, and the Strength, orderly and social Government.  
O thou fairest of ten thousands (Christian Charity) which were the wonder of the World in the Primitive times! Which didst so spread thy wings over all the Earth, like the Spirit of God, on the face of the great deep, the ocean of mankind, that every man might, and every Christian did enjoy, the vital heat, and diviner influence of thy foster on their souls; So far, that what weaker Christians came short of in believing, or failed in understanding, or were defective in doing, they made up in loving of Christ; and for his sake one another: Yea, what the very enemies and persecutors of Christians wanted, of that humanity, (which is as the morn, and dawning of Christian Charity,) true Christians sought to relieve them by their prayers, and to cover their horrid cruelties with their own kindness to them, while killed by them; and devotions for them, while they were dying under them, as the b●essed Martyr Stephen did, and the Crown of Martyrs, Christ Jesus. They forgot not to pray for those that persecuted them; which made Christians in their furthest dispersions, greatest distances, and grievousest sufferings, still admired by all men, though hated by them; still endeared, well acquainted, and united in love to each other, before they had seen, or were personally known to each other.  
O thou potent flame of celestial fire, which the love of Christ, 
Charitas est oleum unde clara virtutum omnium lampas sustentatur. Religio sine charitate est lampas sine oleo. Bern. ep. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Or. 28. So Just. Martyr, Ep. ad Diog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Or. 14.  stronger than death, had kindled in the souls of the first and best Christians! No Seas, no solitudes, no poverty, no pains, no sufferings, no torments, no offences, no injuries, were able to damp, or quench thee of old; but still thou didst gloe to so fresh an heat, that it warmed and melted the hardest Rocks of Heathen persecutors and tormentors: Who before they believed the Gospel, or love of God in Christ, covered to be of that Christian society, where they saw men love one another so dearly, so purely, so constantly, as to be ready to die with, and for each other. Alas, now every small drop of fancy, every novelty of fashion in Religion, every atom of Invention, every dust of Opinion, every mote of Ceremony, every shadow of Reformation, every difference of Practice, damps, rakes up, buries, puts out thy sacred sparks and embers, in Christians hearts; yea, and kindles those unholy, cruel, and dreadful fires of contrariety, jealousies, scorn, hatred, enmity, revenge, impatience of union, and zeal for separation; to so great heights of alldevouring flames, that nothing but the flesh of Christians will serve for fuel to maintain them; and nothing but the blood of Believers to extinguish them: So that no Christians now love further than they conspire and contend to destroy and conquer all, but their own party and faction.  
Thus the want of this holy grace of charity, wastes us by the fires of unchristian feuds; and even presages the approaching of those last dreadful conflagrations, which shall consume the world; and those eternal flames, which shall revenge this sin of sins among Christians, the want of charity; which sins against the love of God, the blood of Christ, the Church's peace, and our own souls: How shall we uncharitable wretches, not dread the coming of our Judge? or how can we love his appearance in flaming fire, who have thus singed and burnt that livery of Christ's love, wherewith we were clothed? which was dipped and died in his own blood; that so it might staunch the further effusions of blood among Christians; and cover the stayns of that blood, which had been passionately shed among them? How can we hope our souls should be saved in the day of the Lord Jesus, when we spend our days in damning and destroying each other? and scarce suffer any to possess their souls in patience, or in any degree of charity, amidst the wastes and troubles of this conflicting and tottering Church; Which, like a great tree, whose roots are loosened round, and almost cut through, stagger too and fro; threatening to fall on every side; being nothing now, but weakness over-laden with weight; and labouring with the burden of itself, is ready to destroy both itself and others by the suddenness and violence of its fall: O you excellent Christians, hasten, as Lot should have done out of Sodom, to withdraw yourselves from the interests, designs, zeal, devotion and Religion of this uncharitable and self destroying world; wrap yourselves in the mantle of charity, peaceableness and patience, hasten to hid yourselves in the holes of this rock, the love of Christ your Redeemer, till he come, who is at the door and will not tarry.  

Charitas sanctitatis Custos. Chrysol. ser. 94.  O precious and inestimable grace of Charity, the only Jewel of our lives; the viaticum for our Deaths; the greatest ornament of a Christian profession; the sweetness of our bitterness, the Antidote of our poisons, the Cordial in our infirmities, the comforter under our dejections, the supplyer of our defects, the joy in our sorrows, the witness of our sincerity, the Crown of our graces, the Seal of our hopes, 
1 Joh. 3.14.  the stay and Pillar of our Souls, amidst the tears, toss, 
Dilectio summum fidei sacramentum, Christiani nomini thesaurus. Tertul. lib. de Patientia. Mat. 5.44. Humanum est amicos, Christianum inimicos diligere. Hilar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. de Christian. dissid. or. 14.  fears and conflicts of our mortal Pilgrimage; In which we then only joy, when we either love, or are loved by others; but then we have most cause of pious joy, when being hated, and cursed, and persecuted by others, we can yet love them, and pray for them, and bless them for Christ's sake. Thou that madest Martyrs, and Confessors, and all true Christians, more than Conquerors, of death, and enemies, men, and Devils; O how have we lost thee? how have we banished thee? how have we not injured thee? yea, how have we grieved thee more in this, that we are loath to find thee; But most in this, that we seek thee among Heresies, Schisms, Apostasies, seditions, furies, perjuries, tyrannies, superstitions, sacrileges, causeless disputes, endless janglings; yea cruel murders of bodies, and Anathemaes of souls? But the highest indignity, and greater than the greatest insolency offered thee, is, That we boast, and proclaim we have found thee, in what we have most lost thee; that we have raised thee, by what we have ruined thee; that we are most Churches, when we are lest Christians; or most Christians, when we have least of a Church; in our preposterous zeals, our hypocritical charities, our deformed reformings, our distorted bodyings, our distracted communions, our divided unions, our fanatic dreams, our blasphemous raptures, our profane enthusiasms, our licentious liberties, our injurious indulgences, our irrational, and irreligious confusions; our cruel tolerating of any thing, rather than sober abiding, growing, and flourishing in truth, which is thy root; in humility, which is thy flower; and in well doing, which is thy fruit.  

Praecipuum dilectionis munus ●retiostus quam agnitio, gloriosius quam prophetia. Irenae. l. 4. c. 63. Gratia est & fortissima, & mitissima; generosa suavitate omnia agit, tolerat, vincit Charitas, Semper sibi lex severissima. Bern. Charitas est motus animi ad f●uendum Deo propter seipsum, & se atque proximo propter Deum. Aust. de Doct. Christi. l. 3. c. 9 1 Joh. 4.8.20. Ps. 133.1.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 6. 1 Cor. 14.4.5.6.7. Charitas est sibi maxime imperiosa. Jeron.  Thou wert wont to come to us Christians, and by us to others, in the cool of the day, in a still voice, in meek entreatings, in gentle beseechings, like the sweet dew on herbs, or soft rain on the tender Grass; so that, however Christians might be exceeded by other men, in strength, beauty, learning, eloquence, and policy, yet none equalled them in Charity; which hath the greatest courage joined with the greatest kindness; and only knows how to crucify itself, that it may spare others; to deny itself, that it may gratify others: Hast thou now chosen to come in Earthquakes, in Whirlwinds, in Thunders, and Lightnings, and Fires, in tumults, in hideous clamours and Wars? dost thou delight to wrap thyself in the Garments of Christians rolled in blood? to besmear thy fair and orient face with the gore and dust of fratricides and patricides? Is it thy pleasure to hid thyself in the thick clouds and darkness of Religious plots, reforming pretensions, and then to break forth with lightnings and hot thunderbolts, with Hailstones and Coals of fire? As if the inseparable twins of the love of God and our neighbour were now parted, or had slain and devoured one the other; Are all thy sweet perfumes, thy fragrant Ointments, (which were wont to be diffused from the head of our Aaron Christ Jesus, to the skirts of his Garments, the lowest and meanest Christians) are they now all distilled and sublimated by our hotter brains and Chemical fires, into this one drop of self preservation? Hast thou lost those Characters, which the blessed Apostle sometime gave thee, for long suffering, for kindness; for not envying, not vaunting, not being puffed up; for not behaving thyself unseemly, not seeking thine own; not easily provoked, thinking no evil, rejoicing not in iniquity, but in the truth; Bearing all things, believing all things, hoping all things, enduring all things? Is thy purity embased with the love of the world, of money, of honour, of pleasure, of applause, of victory, through self-love? Thou that wert wont to be that pure Crystalline and celestial love of God, and of man for God's sake; art thou now degenerated to sordid, sensual, and momentary lusts? Thou that didst feed among the Lilies, on the mountains of Spices, in the Garden of God, on the tree of life, the love of God in Christ, with eyes and hands intent to Heaven, praising God for his love to thee, and praying for the like love to others; art thou now condemned to the Serpent's curse, to go on thy Belly, to feed on the dust; to make gain thy godliness, 
1 Tim. 6.5.  and to turn even piety itself into the poison of mere self-preservation, in worldly interests? How is thy voice changed from that of a Lamb, to the roaring of a Lion? thy hands from Jacob's smoothness, to Esau's roughness?  
Or is this rather none of thy voice, which we daily hear? Are these none of thy hands, O most unchangeable Charity, who art always the same in thyself, and to others? Are they not the voice and hands of thy disguised enemies, tempting us with the Serpent's subtlety; beguiling us with the fallacy of ravening Wolves, covered in Sheep's clothing, and bleating instead of howling, yet with no less purpose to devour? whose bowels are of brass, their hearts of Adamant, their Foreheads of Flint, their Teeth and Claws of Iron; There Feet are swift to shed blood, yea they are dipped in the blood of Christians? Thou that wert wont to have but one Head, the Lord Jesus Christ; and but two Hands, the right Hand of affiance, leaning on God; the lest of pity, supporting the weak Brother; art thou now grown monstrous like Hydra, with many Heads, and as many stings? like Briareus, with many Hands, and as many Swords? mutually fight, though seeming to branch from, and adhere to the same body of Christianity? Is thy God now to be appeased with humane sacrifices, or will he drink the blood of Christians, 
Mat. 5.23. 1 Cor. 13.3.  who would not accept a gift at the altar, till the offerer had first reconciled himself to his Brother? will he now accept the heads of those that are slain by us, 
Nec Martyrium absque charitate coronandun. B●c. Ep. 7.  who would not Crown Martyrdom itself, if the Garland of Charity had not first adorned it on earth, and so fitted it for suffering; and by patiented suffering, for glory in the Heavens?  

Gratia est quod vivimus, quod val●mus, quod pugnamus, quod coronamur. Chrysost.  O let not the Christian world thus mistake thee; rather let them never speak or think of thee, than thus injure thee, while they pretend to advance thee; we know, O blessed Charity, that thou art wholly made up of the love and free grace of God, by the merits of Jesus Christ, and the liberal effusions of the holy Spirit; having in thee as no ingredients of humane merits, so less of humane passions, secular ends, and partial interests; O show thyself in thy own innocent sweetness, in thy pious simplicities, in thy lovely lineaments, with thy harmless hands, with thy beautiful feet, which carry the message of good tidings, the Gospel of Peace, which have the marks of the Lord Jesus on them; which art wholly made up of softness and sweetness; warming us by the light of the Truth, and melting us by the warmth of Christ's love; set forth thyself in thy sober smiles, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thy modest eyes, thy soft and silken words, thy silent-tears, thy clean hands, thy tender steps; How can we love thee, unless we see thee, like thyself? How can we not love thee, if once we be happy to see thee, as thou art! O hid not thyself from us, though we have abused thee and mocked thee, and scourged thee, and crowned thee with thorns, and clothed thee with Purple raiment, died in the blood of Christians; though we have pierced thy heart, and almost destroyed thee, so that thou art forced to fly from us naked and wounded; Though we have not only forsaken thee, but driven thee from us; not only lost thee, but are loath to find thee, and joy in thy loss, and are afraid of thy return: yet since thou art Charity, that is, all divine sweetness, kindness and goodness, do not utterly forsake us, the scattered and torn remnant of surviving Christians; Are our distances more unreconcilable, than those were between God and Sinners? yet these thou hast composed, by that blood of atonement, which Christ the Son and love of God shed for us, to redeem us out of all Nations tongues and people; who hath given us this badge of his Disciciples, to love one another; 
Joh. 13.35.  not with private and Schismatical factiousness, but with public and Catholic affections, which reach as far as the Name of Christ is owned: Thou art not only an Angel ascending up to Heaven in the love of God, but also descending down to men, chief to the fraternities of Christians; Nor is the stream of thy sweetness, which flows with Milk and Honey, only diffused upon the Church triumphant, the blessed Angels, and Souls of just men made perfect, who are ever bathed in an Ocean of thy Nectar, which is infinite love; but thou hast also received gifts for men; and hast effusions of love to soften our hard hearts, to supple our brawny hands, to clear out polluted consciences, and to cheer up our Cainish countenances.  
Better we had been among the slain, 
Procellae, tenebrae, mortes, tormenta, Gehennaein sunt animae in qua charitas non remanet, & regnat. Fulg.  that are gone down to the Pit, and covered in darkness, with the dust of death, than, to live without thee; whose presence makes our moment here to be Heaven, and thy absence makes our after eternity to be Hell; O let not the cruel, factious, profane, and Atheistical world say, That thou, the Charity of Christians, wert never beyond a fable, a meteor in their fancies, a morning dew falling from their lips; or a melancholy softness, a pusillanimous pity, a devout cowardice; As if Christians were kind no longer, than they wanted power to be cruel; and humbly obeyed no longer, than they wanted opportunity to be proudly rebellious against those, whom they feared more as slaves, than loved as Christians.  
Is there nothing in thy ingenuous wisdom (which delightest to do best, and most, where men merit least) by which to bring back those (Theriandri, Anthropophagis, or Lycanthropis) those men, that are become savage of civil; those Christians, that are turned Tigers, and Lions, and Bears, and Wolves, degenerated far from the pristine shape and forms which they had, of meek Lambs and Sheep? O bring forth those excellent eye salves, by which thou didst of old open the eyes of the blind, and barbarous Heathens. Show to the deformed Christians of this metamorphosed age, thy primitive beauties; the attractives of thy meekness, the charms of thy gentleness, the trophies of thy patience, forbearances, and brotherly kindness; bring forth the Magazines of thy mercies, bowels of pity, tenderness, tears; use thy honest frauds, thy pious crafts, 
2 Cor. 12.16.  thy Dovelike arts, thy Saintlike policies, of self denial, courtesy, modesty, giving and forgiving; 
Quanto magis regnum cupiditatis destruitur, tanto charitatis augetur. Austin. de doct. Christiano. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de Christianis. Just. M. ad Diog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just. in Apol. Mark. 13.22.  by which means Christians ever flourished in grace, abounded in comforts, and though they were destroyed and persecuted, yet still they were emulated and renowned; (O remove the paints, and veils, and masks, and shadows, the deceits and daubings, which are upon the face of Christian Religion; which is indeed nothing without thee; a mere mockery of graces, a pageantry of virtue; a phantasm of courage, a delusion of zeal, a shadow of reformation; fitted only to deceive, if it were possible, even the very elect,) If thy torments and bloodsheds, and deaths of old, will not serve to moisten and enlarge the dried and contracted bowels of modern Christians, to mollify their hearts, to calm their spirits, and to sweeten their looks to one another; O show them thy later foul scratches, thy fresh wounds, thy grievous reproaches, thy many bleedings, thy deep stigmatizings; thy prisons, thy piercings, thy die, thy crucifyings, all which thou hast received in the house of thy friends, by the hands of thy friends, even such as are called Christians, but can hardly be counted, charitable: which have brought thee and us to these fears, and tremble, and paleness, and despairs, as if God, and Christ, and Gospel, and Ministry, and Heaven, and salvation, and true Religion, were all departing with thee, which are thy inseparable companions.  

1 Pet. 1.29. Obstinati animi & adamantina corda, minis duriora, & monicis pejora, solo Christi sanguine conspersa emolliuntur. Bern. O duri, & indurati & obdurati filii Adam; quos non emollit tanta benignitas, tanta flamma, tam ingens ardour, tam vehem●ns amator; quem nec agone, ●e crux, nec mors terruit, quin te amaret. Acts 3.15. & 19 1 Joh. 3.16. 1 Joh. 3.19.  If these will not move Christians to look after thee, or at least to pity thee, and to pray for thee (or rather for themselves in thee:) yet hast thou one holy Relic of infinite merit, incomparable worth, and inestimable value; set forth this to the blood-shotten eyes of the Christian world; even Jesus Christ crucified for them, and professed by them to be their common Saviour: Possibly his precious blood sprinkled on their consciences, may (as water on lime) slake, and dissolve, that fiery Spirit, and flinty Heart, which is among them; Nothing can work such miracles, as this age wants, but only the cross, and wounds, and agony, and sweats, and tears, and blood, and death of Jesus Christ; whose love used the malice and cruelty of his enemies, for an instrument to kill him, that he, being slain by them, might merit life for them; that by this act of highest uncharitableness in man, to kill his Saviour, Christ might set forth his otherways unexpressible Charity toward men, by saving his destroyers; his love being stronger than death; and giving us hereby a pattern how we should be disposed to one another, not only when friends, but also when enemies; Rather to die for them in away of charity, which is a beam of divine mercy; than to kill them, even in away of equity, which is but a stroke of humane justice; but least of all should we destroy our Brother, in away of policy, passion, and malice, which is devilish cruelty; Since to hate our Brother, is murder, as he is a man, sure not only to hate, but even for Religion sake to kill our brother, a Christian, must be a crucifying afresh the Lord of Life; who died for his Church: So then, uncharitable destroyers of Christians, are rather Deicides, than Homicides.  
If all this move not those, that are called Christians, 
1 John 3.16. Hereby we perceive the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Or. 16. Isai. 32.2. Beatitudinum omnium beatissima beatitudo charitas. Nienburg.  to lay down their malice, factions, and arms, against each other; for whom Charity and Christ bids them lay down their lives; O let it move all excellent Christians, (and me, who am less than the least) that truly love thee, and long for thee, to mourn to see the generality of Christians so little moved by thee, or to thee: Let our heads and eyes, be as Fountains and Rivers of Waters, running with tears night and day, for those thousands, whom justice; and those ten thousands, whom uncharitableness, schism, and superstition, have slain among Christians, even in these Nations and Churches. O let our humble hearts be thy retirement; our sighs, and prayers, and tears, thy refreshment, in the heat and fury of these times; and be thou to us, as the shadow of that great Rock in a weary Land.  
O blessed Blessing of all other blessings, Charity; what words, what tears, what prayers, what sighs, what Sermons, what Writings can recover thee, or recall thee, or persuade thee to look back, and return to these, and others pitifully broken, wasted, forlorn, and divided Churches? But alas, our words are sharp swords, daily wheting, and clashing against each other; our tears are, as the drops of revengeful and impatient spirits, which cannot have their wills; our prayers are the bitter effusions of hearts troubled and disquieted, not with sin, but with choler and unkindness; so far from praying for our enemies, that we pray nothing but enmity; and are impatient that any should pray for their friends, if we esteem them our enemies; our sighs are but bellows, to excite the languishing flames of declining factions, against their opposers; our Sermons oftimes are as firebrands tossed up and down by incendiaries; and the breath of our Pulpits, are like the Eructations of Aetna, Vesuvius or Hecla, scattering coals of fire, and blasting all things near them with sulphureous exhalations: So that many Preachers are, indeed, as voices crying in the wilderness; sounding alarms to Religious War; and preparing a way for zealous desolations, both in Church and State; And for our Writings, they are in great part but Pamphlets, which serve as Paper to wrap up squibs, or to kindle to quicker flames, those smoking jealousies and secret discontents, which are smothered in our breasts: That even we Christians, and reform too, speak, and act, and pray, and Preach and Print, in great part, so, as if we had not one God, and one Lord Jesus, one Spirit, one Faith, and one Baptism, etc. 
Ephes. 4.4, 5.  But, as if we had no God, no Faith, no Word, no Sacrament, no common relation to one Saviour, no common salvation in One, and by One; as if we were Christians, only to be crosses, and to crucify one another: As if we were all turned Canaanites, scourges in the sides, and thorns in the eyes of one another.  

Charitas deus est substantius, & dat nobis deitatem accident●lem. Bern. de dil. Deo.  O thou flower and fragrancy of all graces and virtues; which hast little of a Man, nothing of a Devil, and most of God, of Christ, and of the Holy Spirit in thee; which carriest all sweetness, serenity, and tranquillity with thee: If thou abhorrest the crowds of Christians, and such as glory so much in their being gathered into Churches after new and uncouth ways; If thou darest not trust their smiles and kisses, their fervors and reformings, who have so oft, under the specious pretences of Religion, sheathed their swords in thy bowels; If thou art afraid, not only of religious rabble's, and zealous multitudes, but even of sacred Synods, and Armies listed for holy Wars, whose faith hath often failed thee and them too; who while they thought to contend earnestly for the truth, have crushed thee, O Charity, almost to nothing, by their violences, and divisions; each novel faction seeming to strive for thee, pull and tear thee in pieces, ready by violent halings of thee to their sides Sects, utterly to destroy thee;  
O yet prepare a place for thyself among some humble and honest hearts, some meek and quiet spirits here in England; that so thou mayst retire and hid thyself, from thy friendly enemies, from their cruel courtesies, their dangerous importunities, their deep agitations, and designs. O disdain not the broken hearts and contrite spirits, of ●hat remnant of truly Reform, Catholic, and charitable Christians, which yet have escaped in this Church. These value thee, these long fo● thee, these are sick of love to thee, and weary of life without thee. To thy honour and restauration, to their comfort and establishment, these lines are chief consecrated: O do thou cover them, 
James 3.6. Psal. 120.7. I am for peace, but when I speak, they are for war.  and this thy suppliant Orator, under the shadow of thy wings (till this calamity be overpast) hid us from the strife of tongues which are set on fire with the fire of hell; which burn most, whe● cool drops, and calm pleas for charity, are sprinkled on them.  
In the great and sad ruins of Churches, and dissensions of Christians, O be thou our refuge and protection; teach us to live by divine love; and so to love thee, that we may live a divine 〈◊〉 with thee: Learn us that highest lesson of a Christian to love our enemies, and persecutors; while others learn to hate their friends, and their Fathers.  

1 Cor. 13.8. Charity never be faileth.  O Sempiternal Grace, which are fitted for immortal souls; let us be (as Ruth to Naomi) unseparable from thee, while we are on Earth; as thou art the only remaining grace in Heaven; being the crown and consummation of all other gifts and graces; which, like stars, then disappear, and are willingly swallowed up, when thy lustre, like the Suns, is risen to its full strength, and shines in an eternal Noon, making the soul at once infinitely happy, while it sees an object infinitely lovely, and loves it with an infinite love. Rather than we should fail of thee in this life (O thou beloved of our souls) carry us with thee, from Cities, to solitudes; from company, to deserts; from the unsociable societies, and uncharitable Churches, to creeping cottages, to weeping solitudes, and howling wildernesses; where we may enjoy thee in our own oft sighing, and smitten breasts, rather than dwell in Palaces, and Cities, and Temples, and where we see thee daily despised, profaned, and mangled; tormented, torn, and trampled under the feet of Christians, in Villages, in Towns, in Cities, in Senates, in Armies, in Seats of Justice, and in Pulpits. Give us the wings of a Dove, even thy wings (O holy Charity) by which thou ascendest at once to God in love, and descendest for God's sake in love to man; that we may make haste and fly away, and be at rest for ever; that we may ascend from this valley of our confusions, to the mountain of thy felicities; Which is the glorious vision of thyself in the great mirror or glass of God's perfections; who is in himself, and to us perfect light, that we may see him to be perfect love, and is perfect love, that we may enjoy his perfect light. 
1 John 1.5. God is light. Chap. 4 8. God is love.  O Father of Lights, and Fountain of Love, whose immensity and eternity are filled with truth and peace, verity and charity; whose love hath sprinkled our souls with the blood of thy beloved Son, the promised Messiah, our blessed Jesus! O let our moment here, be sincere lo●e to thyself, perfect charity to thy Church, and holy humanity to all men; that our eternity may be blessed with thine, and our Saviour's, and our Fellow Saints love for ever.  
You, O excellent Christians (whose excellency is chief in this, 
Col. 3.14. Supplementum, munimentum, ornamentum omnium gratiarum una charitis. Amb. Jer. 5.1.  that above all things you have put on charity, which is the bond of perfection) yo● will not only excuse, but (it may be) kindly accept this little digression; wherein my Pen, like Jeremies, hath shed some few drops of lamentation, mingling tears with the blood of Christians, which hath been so profusely shed in these self-desolating Churches; mourning for the loss of charity, the extirpations of unity, and the ruins of harmonious order, which are forced to yield to contention, cruelty, and confusions. Nature reacheth you to lament the loss, or forced absence, of what you love; and Christian Religion teacheth you, to love all graces in charity, and this one above all. You have learned to suffer with patience, (and in some cases, with joy) the spoiling of your goods, the sequestering of your revenues, the imprisonment of your persons, the scattering of your nearest relations, the withdrawings of your wary friends, and the great alterations of civil powers, and secular affairs; These are but scenes and parts of the same Tragedy, which hath always been acting on the World's Theatre; in which, it is safer to be Spectators, and Sufferers, than Actors; nor may your sufferings in secular matters disorder your charity; only, the plunderings of your true Christian Religion, which some men aim at; the sequestering of this Church of England, from its glory and reformation; the dividing, and so destroying of it; the restraining you from enjoying the great seal of charity, the Sacrament of Christian Communion; the scattering of your able faithful Ministers into corners; the changing and contemning of your ancient and excellent Ministry; the undermine of your comforts, and the hazards of your consciences; the many confusions and miseries threatening your posterity in matters of salvation, if the malice of some men may be suffered to abuse your charity, and impose upon this credulity;  
These, your zeal (mixed with charity) teacheth you, to endure with an impatient patience: Therefore patiented in some degree, because you yet hope better things from God, and all good men; therefore piously impatient, because you earnestly wish better for God's glory, and the good of your Country. Your humble zeal hath taught you to be discreetly charitable; as to your own souls, so to all others; but specially to this Church of England, and the true Ministers of it; to whom, you cannot but willingly bear that tender respect and love, which pious children are wont to do to their distressed, yet well-deserving parents; from the care and support of whom, no Corbans, no imaginary Dedications and Devotions of yourselves to any new Church ways, and forms of Religion, may justly alienate your affections; nor dispense with that respect, justice, gratitude, and charity, which you in conscience owe to those, to whom in some sense you owe your own selves, and the best of yourselves, your souls: Whose divine Authority, and holy Calling, I shall now further endeavour to prove, having thus first established the truth of our Religion, and of our Church; whose greatest waste and want, is that of charity; whose dying embers, and almost extinguished sparks, I have (by the way) endeavoured to revive in the hearts of true Christians; that so they may without passion or prejudice, embrace that truth which I chief design to vindicate in this Apology: Namely, The holy Calling, divine Institution, and Function of the Ministry of this Church of England; which will best be done by answering the chief Objections, Calumnies, and Cavils, brought against both the Ministers and their Ministry, by their many-minded Adversaries.  

OBJECTION II. Against the peculiar Office and Calling of Evangelical Ministers.  
SUppose we grant (say they) true Religion, and a true Church in England, with some defects; yet these may be without any distinct office, or peculiar calling of Ministers, which you challenge, as of divine appointment: Where as, we conceive, every Christian may and aught to dispense, in an orderly way, 
1 Pet. 4.10.  all such gifts of knowledge, as he hath received in the Mysteries of Religion, to the Churches good. So that the restraining of holy Administrations to some persons, as a peculiar Office and Function, seems but the fruit of arrogance and usurpation in some, of credulity and easiness in others, and is not rightly grounded upon the Scriptures.  
Answ. Not that, I believe, 
1. Of Catholic testimony, and practise or custom in the Church. 1 Cor. 9.2. Your are the Seals of mine Apostleship.  your well-grounded and well-guided piety, (O excellent Christians) (who know, in whom, and by whom, you have believed,) needs other satisfaction in this, or the other following Objections, touching the peculiar, divinely-instituted Function of the Ministry, than what your own solid judgements, and exacter consciences, and clearer experiences, sealing your comforts, and our Ministry, afford you; who are no novices in matters of Religion, either as to the outward form and order, or the inward power; But only to let you see, that neither I, nor my Brethren the Ministers, do plead for that, in a precarious way of mere favour and indulgence, for which, we have not good grounds, clear proofs, and mighty demonstrations, both divine and humane, from Scripture, pious Antiquity, and right Reason, I shall more largely and fully answer thi● first grand Objection, which strikes at the very Root and Foundation, both of the Ministry, and all holy Ministrations.  
1. I may first blunt the edge of this weapon (which strikes against the peculiarity of the Ministerial Function) by the clear and constant acknowledgement (both as to judgement and practice) of all excellent Christians, and all famous Churches, in all Ages, 
Illud est Dominicum & verum quod prius traditum, id extraneum & falsum quod posterius imm●ssum. Tertul.  from the very first birth and infancy of Christianity, and any Churches, to our times: Of which, no sober or learned Christian, can with any plausible show, make any doubt; so far as God in his providence hath continued to us any Monuments or Witnesses of the Church's estate, succession, and transactions in former times. In all which, we find there ever was a peculiar Office of the holy Ministry, and a peculiar Order of Persons, both ordaining, and ordained to be Ministers; and both so used and so esteemed, by all good Christians, in all settled Churches. Clemens, in Saint Paul's time, after him, writing from Rome to the Corinthians, where faction was kindled, Exhorting people and Presbyters to peace, tells them, That the Apostles appointed some in all Countries (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) trying and approving them by the Spirit, to be Bishops and Deacons, for those that after should believe, Pag. 54. Edit. Pat. Jun.  

Id sine dubio tenendum, quod ecclesia ab Apostolis, Apostoli à Christos▪ Christus à Deo suscepit. Reli●ua omnis doctrina de mendacio praejudicanda, quae sapit contra v●ritatem ecclesiae, & Apostolorum, & Christu, & Dei. Tertul. de prae. ad Hae. c. 21. Omnes praepositi Apostolis Vicaria Ordinatione succedunt. Cyp. l. 4. ep. 9 Jer. Com. in 1. cap. ep. ad Gal. Isidor. Hispal. off. eccle. l. 2. c. 5. Radix Christianae societatis per sedes Apostolorum & successiones Episcoporum certa per orbem propagatione diffunditur. Aug. ep. 42. The Lord, says Clemens, will have us to perform our (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) off g ings and services (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) none rashly and disorderly, but in due time and season, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) where also, and by whom, his w●ll and supreme pleasure, hath appointed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Faction or Schism began in Saint Paul's time, then renewed, or had continued, which Clemens shows, citing the Apostle Paul's Epistle to the Corinthians, and telling them, That the Apostles settled approved Ministers, Bishops, and Deacons after them, and ordered for a succession to follow, when those were dead, whom they ordained immediately, p. 57 Edit. Pat. Jun. Clemens R. ep. ad Corinth. Ignat. ep. ad Hieron. & in aliis ep. Just. Mar. Apol. 2. Tertul. Apol. & lib. De Baptismo. Cyprian, l. 1. ep. 2, 9 l. 3. ep. 5. Eyes, qui sunt in Ecclesia, Presbyteris obaudire oportet, his qui successionem habent ab Apostolis; qui cum Episcopatus succ●ssime charisma veritatis certum secundum beneplacitum patris acceperunt: Reliquos vero, qui absistunt à principali successione, & quocunque loco colliguntur, suspectos habere, vel haereticos, & malae sententiae; vel quasi sciudentes, & elatos, & sibi placentes: Aut rursus ut hypocritae quoestus gratia & vanae gloriae hic operantes; omnes autem h●decidunt à veritate, ut Nadab, & Abihu, & Koram, & Jeroboam, etc. Irenaeus, l. 4. c. 43. Agnitio vera est Apostolorum doctrina & antiquus Ecclesiae status in universo mundo secundum successiones Episcoporum, quibus illi eam, quae in unoquoque loco est Ecclesiam, tradiderunt, Iren. l. 4. c. 63. Chrysost. de Sacerdotio. Basil. Mag. Symoni Mago comparat illos, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who take money for Ordination; and calls that gain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Conduct money for Hell, Ep. 78. And in his 181. Epist. challenges to himself the power of Ordination from the Corepiscopi. So Epist. 187. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The ancient custom of the Church receives none to be Ministers, but with strict examination, in their Ordination. Epiphan. Hae. 79. Jeron. Dialog. ad Lucifer. St. Ambrose. De Dignitate Sacerdotali Liber. St. Austin, Ep. 42. and in many places. St. Gregory the Great, De Cura Pastorali, lib. Quomodo valebit secularis homo sacerdotis magisterium adimplere, cujus nec officium tenuit, nec disciplinam agnovit? Is. Hisp. off. eccls. l. 2. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Nullatenus nobis Christianis permissum est, ut quis in ecclesia, sen publicè Scripturas explanet, nisi, qui in clericalem ordinem adscitus suerit. Suid. in l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Thaumaturgus, juvenum quendam pium & Philosophum sub forma carbonarii obscurum in sacerdotem ordinavit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, juxta solemnes ritus, Greg. Nis. in vita Theum.  Which Catholic practice and judgement, as it is a great satisfaction to all sober Christians, who itch not after novelties; so it must needs be a vehement prejudice, with any wisemen, against those yesterday novelties, raised by some few men of great passions and presumptions, but of no great reputation (that ever I could learn) for either such learning, piety, or impartiality, as may be put into the balance against the clear and concurrent Testimonies of all the Ancients, and the universal practice of all Churches, which all Histories, all Fathers, all Councils, all Learned and Godly men, both Ancient and Modern, do with one Spirit, and one Mouth abundantly testify; agreeable to that of Saint Jerom, St. Augustine, Isidore Hispal. and many others: Who, speaking of the Calling of Ministers, (from those words, Called to be an Apostle of Jesus Christ) reckon up four sorts;  
First, Some, that are sent immediately from God, and not by men; as Moses, many Prophets, the Twelve Apostles, and Saint Paul.  
Secondly, Some by God's appointment, yet by Man's hand, and Ordination; as Aaron, Joshuah, Elisha, Timothy.  
Thirdly, Others in the ordinary way, and succession of the Church, (as it is appointed by Jesus Christ) are by men only ordained Ministers, either according to real merit, partial favour, and vulgar affection.  
Fourthly, There be some whom neither God, nor man sends, but they run of themselves.  
Such (saith St. Jerom) were, and are false Prophets, and false Apostles, deceitful workers, Ministers of Satan, transforming themselves into Angels of light; who say, Thus saith the Lord, when the Lord hath not spoken to them, or sent them. To this sense Saint Jerom, St. Austin, and accordingly all the Ancients, before and after them, as they have occasion to speak of the office, duty, and dignity of Ministers in the Church: Which Catholic Testimony, and Tradition, or Custom of the Church, for any Christian to contradict without show of reason, is intolerable impudence; and not to believe it, is most inhuman, and unchristian uncharitableness; to disparage, and causelessly to derogate from it, can be no other, but profane and perverse insolence; unless there can be produced such clear testimonies from immediate divine revelations, confirmed by miracles, or from the received Written Word of God, to the contrary; as will easily, and ought justly to overweigh all after inventions or constitutions, which are built merely upon humane custom and authority; as that was of giving the Lords Supper to Infants, and to the dead sometimes.  
Which counterbalancing of Custom by Reason or Scripture, is not yet in the least kind done, by these men, that are the opposers of the Ministry of England; Who, by the same proud or peevish incredulity, by which they oppose the Catholic consent, and practical Testimony of the Church in this great point of the holy Ministry, do overthrow, by a sceptical folly, and disputative madness, the very foundation, and all possible means of Historical belief or faith among men; For which, the wisdom and providence of the Creator, hath afforded to mankind, no other ordinary ground or inducement, but only that, of a charitable and rational persuasion, which we have, That neither the most, nor, to be sure, the best ablest, and worthiest men, in all Ages, and these in several places, would conspire in a lie, or give testimony to a falsehood; contrary to their own consciences, and the evidence of things, as to matter of fact; whereof themselves, and their forefathers, were eye-witnesses, beyond any possibility of ignorance, or mistake: Nor can any thing be alleged, or supposed, as matter of self-interest, or partiality; there being in the first Three hundred years, no temptation of secular profit, or honour, to blind, or corrupt their judgement and testimony; whereby they should not either fully and clearly see, what was judged, and acted in the Church; or that any thing should so bribe their tongues and pens, as not to give a true record, and faithful report to posterity: Since many of them sealed their love to the truth, and charity to mankind, by their blood in Martyrdom.  
At the same rate, of obstinate disbelieving, and supercilious denying, whatever is delivered by writing or tradition to after Ages, men may foolishly, and madly question the works of every Author; the facts and records of all former times, 
Ubi charismata domini posita sunt, ibi discere oportet veritatem; apud quos est ea, quae ab Apostolis successio, & id, quod est sanum & irreprobabile sermonie ●●nstat. Iren. l. 4. c. 45. Edant origines Ecclesia●um suarum, evolvant ordinem Episcoporum suorum ita per successiones ab initio decurrentium, ut primus ille Episcopus aliquem ex Apostolis vel Apostolicis viris habuerit autorem & antecesso●em. Tert. de prae. ad Hae. c. 32.  left us in History: Christians may doubt of their Baptism in their Infancy; yea, and question their own Natural Fathers and Mothers, refusing to own, or pay any duty and obedience to them; since of these they can have no other assurance, than what is told them by others; as also of all their forefathers and predecessors; from whom these Sceptical Infidels are certainly descended, although they never saw them; and (possibly) they enjoy the benefit of their forefathers labours and estates to this day, which from those is derived in an orderly succession, to these their ungrateful successors: Nor is indeed the Series and Genealogy of Natural Parents, more necessary and certain in reason, that they have been, and are gone before us (however their several names and successions may be unknown) from Noah, or from Adam; than is the constant and uninterrupted succession of Spiritual Fathers, and Predecessors in the Ministry of the Church; derived by the holy Apostles from Jesus Christ, the second Adam; the Everlasting Father of a better Generation: Of which, there are (besides the apparent, present succession in this Church of England, and all other Churches-Christian, now in all the World, which lately had or still have a peculiar order of Bishops and Presbyters, as holy Ministers in the Church) so clear, and constant, and undeniable Histories, from those that were (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of all men or writers, the most worthy to be believed, for their love to God, their zeal for the truth, their charity to all men; but especially, for their care of the household of Faith, the Church of Christ.  

Non fides ex pe●sonis sed personae ex fide sunt probandae. Ter. lib. de prae. ad Haer. c. 3. Cum Episcopatus successione Charisma veritatis certum accipiunt. Iren. l. 4. c. 43. Catholici ●●verint, se cum Eeclesia doctores recipere; non cum Doctoribus Ecclesiae fidem deserere debere. Vinc. Lirin. c. 23. Haeretici sunt posteriores Episcopis quibus Apostoli tradiderunt Ecclesias. Irenae. l. 5. Audivi à quodam Presbytero qui audierat ab his qui Apostolos videra●t. Irenae. l. 4. c. 45. Eph. 4.11. 1 Cor. 12.28.  Wherein, however it be most true, that a bare descent, or succession of persons, following each other in time and place, be not sufficient to carry on the being and honour of a true Church Christian, (which title is not entailed to any place, or any race of people,) unless, withal, there be a succession in Christian Doctrine and Institutions, according to the Scripture; yet it is as true, that the custody and tradition of the Scriptures, the succession of true doctrine believed in the Church, and divine Institutions celebrated, never have been, nor ever can possibly be in Christ's ordinary way to his Church carried on to after generations, but only by such a personal succession of Bishops, Pastors, and Ministers in the Church; such as were in the beginning of the Gospel's appointed by Christ, and ever since hath been orderly and constantly derived from one to another, agreeable to the divine constitution; Nor are Christians to expect or presume of daily miracles, special revelations, or Angelic missions, to carry on Christian Religion; but humbly to content themselves with that once settled Ministry and holy order, which God by Jesus Christ hath given to the Church, after which example some are still duly tried, ordained, set apart, and sanctified to this office, the dispensation of the Gospel, and those mysteries which go with it.  
Indeed I cannot but esteem, as all good, wise, 
2. The esteem to be had of the Catholic custom in the Church. Vincent. Lyr. Quod ubique, quod semper, quod ab omnibus tenetur Ecclesiis id demum Catholicum. cap. 3. Pro magno teste vetustas Creditur acceptam parce movere fidem. Claudian. Ratio & veritas consuetudini praeponenda sunt, sed si consuetudini veritas suffragatur nihil oportet firmius retineri. Aust. l. 4. cont. Donat. de Bapt. c. 4. In his de quibus nihil certi statuit Scriptura divina, mos populi Dei & instituta majorum pro lege tenenda sunt: si nec fidei nec bonis moribus sint contratia. Aust. ad Casulan. Traditiones Ecclesiasticae, quae fidei non officiunt, ita observandae ut à majoribus tradita ● nec aliorum consuetudo aliorum contrario more subvertenda. Jeron. ad Lucian. Si nulla Scriptura determinavit certe consuetudo roboravit: quae sine dubio de Apost. traditione manavit. Tertul. de cor. M. Sanctae Ecclesiae sacerdotes Catholicae veritatis haeredes Apostolica decreta & definita sectante, maluerunt se ipsos, quàm vetustae universitatis fidem prodere. Vinc. Lyrin. c. 8. Si quid hodie per totum orbem frequentat ecclesia hoc quin ita faciendum sit disputare insolentissimae st insan●ae. August. ep. 118. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. M. Cont. A●ium Sabel. etc. Otherways, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de Apoll●nario. Post sacrarum Scripturarum canonicam autoritatem Ecclesiae Catholicae consensus tantum apud m● semper valuit, ut quae cunque ab hoc consensu confirmata videam mihi sacrosancta & immutabilia videantur. Bishop Carleton. de Consen. eccles. cap. 11. cap. 277.  and humble Christians do, and ever did, the constant, clear, and concurrent (which is the truly Catholic) testimony of the Church (in which so much of the truth, Spirit, and grace of God, hath always appeared amidst the many cloudings of humane infirmities) to be far beyond any mere humane record, or authority; in point of establishing a Christians judgement or conscience, in any thing, that is not contrary to the evident command of the written word of God: However some men's ignorance and self, conceited confidence (like bogs and quagmires) are so lose and false, that no piles never so long, well driven, and strongly compacted, by the consent and harmonious testimonies of the most learned writers in the Church, can reach any bottom, or firm ground in them, whereon to lay a foundation of humane belief, or erect a firm bank and defence against the invasion of daily novelties; which blow up all, and break in upon the ancient and most venerable orders, practices and constitutions of the Church, where ever they are yet continued: which being evidently set forth to me, by witnesses of so great credit, for their piety, diligence, fidelity, harmony, integrity, constancy and charity, I know not how with any face of humanity or Christianity to question, disbelieve, or contradict.  
Under which cloud of unsuspected witnesses, I confess, I cannot but much acquiesce, and rest satisfied in those things, which others endlessly dispute, because they have not so literal and preceptive a ground in Scripture; 
Quod universa tenet ecclesia nec consiliis institutum sed semper retentum est, non nisi autoritate Apostolica traditum rectissimè creditur. August. count. Donat. l. 4. In Concil. Loodic. Melito Episc. Sard. missus ut autographa ubique decernat, etc. Constabit id ab Apostolis traditum, quod apud ecclesias fuerit sacrosanctum. Tert. ad Mar. l. 4.  however they have a very rational, exexemplary, analogical and consequential authority from thence, which is made most clear, as to the mind of God, by that sense, which the Primitive Doctors and Christians, who lived with, or next to the Apostles, had of them; and by their practice accordingly, in the ways of Religion: Thus the Canonical Books of the Scripture, especially those of the New Testament (which no where are enumerated in any one Book, nor, as from divine oracle, any where commanded to be believed or received, as the writings of such holy authors, guided by the dictates or directions of God's Spirit) we own and receive, as they were after some time, with judgement and discretion (rejecting many other pretended Gospels, and Epistles) anciently received by the Catholic Church, and to this day are continued. So also, in point of the Church Government: How, in right Reason, Order, and Religion, the Churches of Christ, either in single Congregations and Parishes, or in larger Associations and Fraternities ought to be governed; in which thing, we see that sudden variations from the Churches constant pattern in all ages and places, hath lately cost the expense, not only of much Ink, but of much blood, and have both cast and left us in great scandals, deformities, and confusions, unbeseeming Christian Religion. The like confirmation I have for Christians observing the Lords day, as their holy Rest, or Sabbath to the Lord, and their variating herein (upon the occasion of Christ's Resurrection) from the Seventh day or Jewish Sabbath, which is not so much commanded by Precept, as confirmed by Practice in the Church; so in the baptising of the Infants of Christian Parents, who profess to believe in Jesus Christ only for the means of salvation, to them and their children; which, after Saint Cyprian, Saint Jerom and Augustine affirm to have been the custom of the Catholic Church, in, and before their days; so as no Bishop, or Council, or Synod began it, Cypr. ep. ad Fidum. Aust ep. 28. And no less, in this of the peculiar distinct calling, order, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Can. Afric. in Con. Carth. 1. anno 419. Some things in the Church are settled by Canon, others by custom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Con. Nicoen.  office, and succession, of the Ministry Evangelical.  
In all which, if the Letter and Analogy of Scripture were less clear than ●t is, so that the doctrines of those particulars (which are among Christians counted divine) were (●ike Vines, and Honey-suckles) less able to bear up themselves in full authority, by that strength and virtue which they receive from the Scripture Precept, (where undoubtedly their root is; and from whence they have grown, shooted out so far, and flourished in all Churches;) yet the constant judgement and practice of the Church of Christ (which is called the pillar and ground of truth,) are stays and firm supports to such sweet and useful plants, which have so long flourished in the Church of Christ, whose custom may silence perverse disputes of corrupt and contentious minds: And indeed doth fully satisfy and confirm both my believe, and my religious observation of those particulars, as sacred and unalterable.  
Nor hath any of those things, 
Eucharistia sacramentum non de aliorum manu quam prasidentium sumimus. Tertul. de Coro. Mil. Impositionem manuum qua Ecclesiae mininistri in suum manus initiantur ut non invitus patior vocari Sacramentum ita inter ordinaria Sacramenta non numero. Calvin. Inst. l. 4. c. 14. sect. 2. Amb. l. 5. ep. 32. ad Valentin. Commends that sentence, which the Emperor's Father had wrote touching judicatories and Judges in Church matters. In causa fidei vel Ecclesiastici muneris eum judicare debere, qui nec munere impar, nec jure dissimilis, constanter assero.  more clear evidence from Scripture or Catholic practice, than this of the calling and succession of the Ministry of the Gospel hath, wherein some men, after due trial and examination of their gifts and lives, made by those who are of the same function, and are in the Church endued with a derivable Commission and Authority, to ordain an holy succession of men in the Ministry for the Church's use, are by fasting, prayer, and solemn imposition of hands in the presence of the faithful people, publicly and peculiarly ordained, consecrated, set apart, sent and authorised in the power and name of Christ, to preach the Gospel to all men, to administer the holy Sacraments, and respectively to dispense all those holy duties, and mysteries belonging to Christian Religion, among Christian people, that is, such as profess to believe, that Jesus Christ is the only Saviour of Sinners.  
Which holy and most necessary custom of ordaining some fit men, by others of the same function, to be Ministers in the Church, hath not only the unanimous consent and practise of the Orthodox Christians, and purest Churches in all ages, from the Apostles times; But, no Heretics or Schismatics, who owned any relation to the Gospel of Jesus Christ, did ever so much as dispute, or question the power and succession ministerial, as to its calling peculiar, and divinely appropriated, to some men in the Church, Till of later days in Germany, and some otherwheres the pride of some men's parts, and conceit of their gifts, or the opinion of their raptures and Enthusiasms, mixed with other lusts and secular designs, tempted some weak and fanatic men of the Anabaptistical leaven, to adventure the invasion and vulgar prostration of the office; before ever they broached their reasons against it; 
Confessores gloriae Christi. An. 1543. When they after proved to be Pastoricidae, villains which conspired to destroy all the Ministers of the Gospel in Germany, hanging and drowning many of them, casting them into wells, An. 1562. Cl. Sanctesius de temp. decept. Irenaeus, l. 4. c. 43. Qui absistunt à principali succession's (Episcoporum & Presbyterorum ab Apostolis) quocunque loc● relliguntur suspectos habere oportet, vel haereticos, vel scindentes, vel elatos & sibi placentes. O●●e●●i decidunt à veritate. Sophistae verborum magis esse volentes, quàm discipuli veritatis. Iren. lib 3. c. 40.  which presumption and disorder the Swenckfeldians, who called themselves Confessors of the glory of Christ; afterwards the Socinians and others intending to introduce new and heretical doctrines with their new Teachers, studied to set forth with some weak shows of reason and Scripture. Whereas in all former ages of the Church, such as should have abrogated the ancient Catholic way, or have broached any new way of Evangelical power and Ministry, would have been as scandalous, as if he had broached a new Messiah, or a new Gospel, and made the old one of none effect; as many of those strive to do, who seek to cry down the former way of Ministers right Ordination, Succession, and Authority. Who if they had not met with a giddy, and credulous, and licentious age, would have needed new miracles to have confirmed their new and plebeian ways of Ministry; or to cashier the old one; which was first began, and after confirmed (as the Gospel was) for some years, with many infallible signs and wonders, wrought by the Apostles, and their Successors, in that Order and Function.  

3. What can be the design of any to go contrary, or innovate?  What can it be then, but an exceeding want of common understanding, or a superfluity of malice, or a transport of passion, or some secular lust, either to deny credit to the Testimony of the best Christians, and purest Churches in all times, or to go quite contrary to their judgement and practice, by seeking to discredit and destroy the Authority and peculiar Function of the ancient Catholic Christian Ministry, in these or other Churches? And since in primitive times, it could be no matter of either profit or honour in the world, 
In ea regula incedimus quàm Ecclesia ab Apostolis, Apostoli à Christo, Christus à Deo accepit. Tertul. de Praes. c. 37. Radix Christianae societatis per sedes Apostolo●um & successione●●piscoporum certa per o rbem propagatione diffunditur. August. ep. 42.  to be a Bishop or Presbyter in the Church (who were the first men to be persecuted or sacrificed;) What motive could there be then, but only Religion, Duty, and Conscience, to undertake and persevere in that holy and dangerous Calling, that so the Gospel might be continued? And since, now in England, it can be no great temptation of covetousness or ambition (unless it be in very poor and necessitous man) to be a Preacher of the Gospel, upon the new account of the peoples, or self-ordaining (which is as none;) what can it be that provokes so many in a new, and pitiful way, either of egregious ignorance, and popular simplicity, to undertake to be Preachers? Or in a more refined way of devilish malice and deep design, to seek to levelly, cast down, and trample under foot all Ministerial power whatsoever, (which is none, if it be common, and not peculiar to some men by divine Sanction:) Certainly, this can arise from no other aim, but either that of destroying us, as a Reformed Church; or desolating us, quite from being a Church, or Christians: Which our posterity will easily cease to be, as to the very form (as many at present are, 
1 Cor. 15.14.  as to any power and conscience of Religion) if once they cease to have, or begin to think they have not had, any true Ministers in this, or any Church: So that all Preaching of the Gospel, all Sacraments, all the Faith of so many Christians, Professors, Confessors, and Martyrs in all Ages, together with the fruits of their Faith, in Patience, Charity, and good Works, must be in vain. Alas, these poor revenues and encouragements which are yet left to the Ministers here, (considered with their burdens of business, duties, taxes, and envy) are scarce worth the having or coveting, even by vulgar and mechanic spirits; who may make a better shift to live in any way almost than now in the Ministry.  
The design then of levelling the Ministry, must needs be from greater motives, such as seek to have the whole honour and authority of the Reformed Religion here in England, utterly abolished; or else, taken up upon some such odd, novel, and fanatic grounds, which will hold no water, bear no weight, or stress; being built upon the sands of humorous novelty, not on the rock of holy antiquity, and divine verity: That so this whole Church may, by the adversaries of it, be brought to be a mere shadow of deformed and confused Religion; or else, be only able to plead its Christianity, upon mere Familistick, or Anabaptistick, or Enthusiastic, or Socinian, or Fanatic Principles; Upon which must depend all our Christian Privileges, Truths, Sacraments, Ministrations, Duties, and Comforts, Living and Dying; all which will easily be proved, and appear, to a considerate soul, as profane and null, when he shall see they are performed, or administered by those, 
Agnitio vera est Apostolorum doctrina, & antiquus ecclesiastatus, in universo mundo, & charactere corporis Christi, secundum successiones Episcoporum quibus illi ●am, quae est in unoquoque l●ci Ecclesiam, tradiderunt. Ire. l. 4. c. 6●  who can produce no Precept, Scripture, or Practise from Antiquity, for their ways, either of Christianity, or of Ministry, but only their own, or other men's wild fancies, and extravagant furies; nor can they have better excuses for their errors, in forsaking the right and Catholic way, but only a popular levity, credulity, and madness after novelties.  
So that, as to this first part of my answer, touching The peculiar Function of the Ministry, I do aver upon my Conscience, so far as I have read, or can learn, That there is no Council of the Church, or Synod; no Father or Historian; no other Writer, that mentions the affairs of the Church; no one of them gives the least cause to doubt, but wholly confirms this assertion, That no part of the Catholic Church of Christ, in any age, or place, was ever settled or flourished without a constant peculiar Order, and Ordination of Ministers; who were consecrated to the receiving and exercise of that power in the Church, as from Christ, although by man, which have continued to this day.  

Theodoret. hist. l. 1. c. 22. De Aedesio & Frumentio apud Indos, d●vina Ministeria ●bierunt Laicii cum erant; Frumentius postea ab Athanasio ep. factus. Cap. 23. Captivamulier apud Iberos Evangelium praedicabet, & miracula edebat. His Const. M. Episcopos misit.  There are indeed three or four examples (in cases extraordinary) of some private unordained Christians in the Primitive times, who occasionally trading to Heathens, were means first to teach them the Mysteries of Christ, so as they desired to be baptised, which was after done by such Bishops and Ordained Ministers, as were sent them upon their request, from other Churches. To produce particular testimonies out of each Author, Father, Council, and Historian, in every age, to prove the constant succession, the high veneration, and the unfeigned love, which was every where conferred upon the Bishops and Ministers of the Church; also, to show forth that devout care and religious regard, which the ordainers, the faithful people, and those to be ordained to the office, had, in their several relations and duties, when Ministers were to be ordained and consecrated, such allegations were easy, being very many and obvious; but I hold the pains needless, considering, that to learned men they are so well known; and all ingenuous Christians will believe my solemn asseveration, that, as in the presence of God, what I writ, is Truth: As for those weak or wilful men, who are in this my only opposers, I know, they consider not any heaps of authorities, which they account only as humane; which they cannot examine, nor do they value them, when convinced of the certainty, and harmony of them; were there never so sweet, and many flowers gathered from the testimony of Antiquity and Authority of the Fathers, these supercilious novellers will not vouchsafe to smell to them: It is well, if I can make them savour any thing well out of the Scriptures, which favours the Function of the Ministry.  

4. Catholic custom confirmed by Scripture, as to the Office of the Ministry.  2. So then, in the next place, This Defence of the Churches clear, constant, and Catholic Testimony, in this point of the peculiar Office of the Ministry (as in any other) becomes a brazen wall, an impregnable bulwark, able to break in pieces, or to retort all engines and batteries made against it; when it appears to be exactly drawn, according to the scale, line, and measure, set down in the holy Scripture; which are therefore much slighted by some, who despise the Ministry; because, like well-planted Canons, they defend the Church, and its constant Ministry; as on the other side, the Church's fidelity and constancy, are the groundwork and platforms, on which the Scriptures are planted; 
1 Tim. 3.15.  The Church of Christ bearing up as the ground, and holding forth as a pillar, that divine Truth, Power, and Authority, which, from God, they have in them; of which, the Church is the Herald or Publisher, but not the Author or Inditer; Conferring nothing to their internal Truth, which is from their revealer and inspirer, God; but much to their external credit, and historic reception, which we have tendered to us daily; not as immediately from God, or Angels, or inspired Prophets, but by the veracity and fidelity of the Church, chief in its public Ministry; which in this point of so necessary, constant, and universal practice, for the good of all faithful people, in all Ages and Churches, cannot be thought in any reason, either to have had no rule divinely appointed; or that all Churches have been wholly ignorant of it, or knowingly have so wholly swerved from it, that never any Church, either in its Teachers and Pastors, or in its people and believers were followers of the Scripture-Precept, and Pattern, till these last and worst days; whereas, the clear and pregnant light of the Scripture, is in this point of a settled Ministry, so agreeing with the use and practice of the Catholic Church; that, as no error can be suspected in the one, so no obscurity can be pretended in the other, by any Christians, who will allow the divine Authority, and infallible Truth of those Scriptures, which we call the New Testament.  
In all which, nothing is more evident, 
Christ sent of the Father, as a Minister of Righteousness. 1 Pet. 2.25. Heb. 12.2. Matth. 17.5 J●hn 4.34. & 5.36. & 6.57. & 7.16. Heb. 5.4. No mantaketh this honour to himself but he that is called of God as Aaron. V 5. So also Christ glorified not himself to be made an high priest, but, etc. Matth. 3.17.  and self-demonstrating beyond any cavil or contradiction, than, That our Lord Jesus Christ, the promised Messiah, the beloved Son of God, the Angel of the new and better Covenant, the Minister of Righteousness, the great Apostle, the chief Bishop and Father of our souls, the Author and Finisher of our Faith, the supreme Lord and King, the eternal and compassionate High Priest, the unerring Prophet of his Church, whose voice we are only to hear and obey in all things he commands us; That, I say, this Lord Jesus Christ, was sent by the Father, to a personal accomplishment of all Prophecies; fulfilling of all righteousness; to a visible Ministration of holy things for the Churches good; That he came not in his own Name, as a man, to be Mediator and Teacher; nor did he as a man take this honour of Prophet, Priest, or King of his Church upon him; but had his mission or appointment from his Father, God; who gave evident testimonies from Heaven of him; not only before, and at his birth, but afterward, at his solemn and public inauguration by Baptism, into the Work of his Ministry, where a voice from Heaven was heard, and a visible representation of the Holy Spirit was seen, testifying him to be the beloved Son of God; the anointed, with the gifts of the Spirit, above all, as Head of the Church: These, after, were followed with infallible signs and wonders, while Jesus went about doing good; teaching the Mysteries of the Kingdom of Heaven; instituting holy rites, for the distinguishing of his Church from the world, and for the comforting of the faithful in the world; by those seals, pledges, and memorial of his love, in dying for the Church, and shedding both water and blood upon the Cross.  

Christ's sending his Apostles as Ministers. Acts 1. Phil. 2.9.  Christ having thus personally finished the suffering and meritorious part of his Ministry; after his Resurrection, being now no more to converse in a visible humane way of presence, with his Church on Earth, but ascending (as was meet) to that glory of the Father, which, as God, he had ever with him; as man, he had merited of him, by suffering on the Cross, and enduring the shame, for his Church's salvation; yet he left not his Disciples comfortless, but, as he promised, sent his Spirit publicly and eminently upon the Twelve principal Apostles, 
Acts 2. John 20.21.  whom he had formerly chosen, and appointed, in his, and his Father's Name, to Preach the Gospel; to whom he gave the Keys of the Kingdom of Heaven, as to the Stewards and chief Deputies, or Ministers of his household in his absence; instructing them, what to do; on what foundation of faith in him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All Authority, i. e. Legitima potentia. Matth. 28.18, 19, 20. Mark 16.15.  to build his Church; by what Sacramental seals to confirm believers; giving them full power and commission, to go into all the world, by Teaching and Baptising to make Disciples; confirming this power to them, by breathing on them, and conferring farther Ministerial gifts of the Spirit upon them; promising also to be with them to the end of the world, which could not be meant of their persons, who soon died, but of their successors in that Office and Ministry; that the same power, authority, and assistance, should be with them, in that holy way, to which he thus ordained and sent them, by a divine charter, and durable commission. After all this, for further publication of this great Authority and Ministerial power, given to the Apostles, and their Successors; and for the confirmation of it, both to their own consciences, 
John 14.17. Acts 2.  and to all the world, the holy Spirit, as was promised, came upon them in the shape of fiery cloven tongues, filling them with miraculous gifts, and all Ministerial power, both extraordinary in their persons, and ordinary, derivable to their Successors; such, as the wisdom of Christ thought most fit, both for the first planting of the Church with miraculous gifts, attending the Ministry of the Gospel; and the after propagating of it, by the same Ministry, confirmed by the constancy of the Martyrs and Confessors, which were in stead of daily miracles.  
This whole frame, polity, and divine constitution, of the order, power, and Ministry, that should succeed Christ Jesus in his Church, was no other, than the proper effects of Christ's prophetic power, and wisdom, for the instructing his Church; an act or ordinance of his Kingly power, for the governing of it; and a fruit of his Priestly power, and care, for a right Liturgy, or officiating, to be continued in his Church; thus furnishing it with an holy Succession of Evangelical Priests and Ministers, in his name and authority, who might always teach, guide, and govern; also supplicate for, consecrate and offer holy things with the faithful, and for them, namely, the sacrifices of prayers, thanksgiving, and praises; especially, 
Heb. 9.14. & 10.12.  that Eucharistical memorial of that one great oblation of himself once made, on the Altar of the Cross, for the Redemption of the World; which is the great accomplishment of the Jewish Prophecies, the abolishing of their Types and Ceremonies, the main foundation of the Christians Religion, and the chief subject of that Evangelical Ministry, which Jesus Christ himself hath thus evidently instituted and sealed in his Church; For whose sake, he hath given those Ministerial gifts, with a distinct power and authority; making some (not all) either Apostles, or Prophets, or Evangelists, or Pastors and Teachers, 
Eph. 4.11, 12. 1 Cor. 12.4, 5, 21, 28.  For the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ, etc. And this, by as manifest a distinction, both for gifts, and place, and use, as is in the parts of the body, between the eyes and the hands, the head and the feet; 
Vers. 29.  So that all are not Apostles, nor Prophets, nor Teachers, that are Believers, and Members of the Body of Christ his Church; no more than every part is an eye in the natural body; however it partake of the same Soul, as Believers do of the same Spirit, 
1 Cor. 12.6, 7.  yet in different manifestations; of which difference of gifts and office, those only are to judge, whom the Spirit of Christ hath enabled with gifts, and endued successively in the Church, with power from Christ to judge of them, and accordingly to invest them, 
1 Cor. 14.32. The spirits of the Prophets, are subject to the Prophe●● V. 33. For God is not the Author of confusion, etc.  by solemn and holy ordination, into the orderly power of exercising those gifts, which they are judged to have received from the Spirit of Christ, for the good of the Church, both for Instruction, and for Government of it. Without which divinely-constituted Order and Office of Ministry began in Christ, by him derived to the Apostles, and by them, and their successors constantly and duly observed to these days, the Church of Christ had long ere this been a monster made up of confused excrescencies; a very heap and huddle of Ignorance, Heresies, Schisms, all manner of erroneous blindness, and extravagant madness; like those misshapen prodigies, which we may often see among those, who having cast off the lawful succession, the sacred and ancient order of the Ministry, do in their varieties exceed, even the mixtures and productions of Africa.  
After Christ's Ascension, 
5. The Apostles ordain and command other to ordain Ministers.  we have no less evidence of Scripture, for the undoubted practice of the blessed Apostles, when they had by a divine lot, first filled up that place and part of the Ministry, from which Judas had fallen, Acts 1.25. For having received power Ministerial immediately from Christ, they did, duly, conscientiously, orderly, and effectually fulfil their own Ministry; and also took care to ordain others that might do so too, both in their times, and after them; distributing their own labours into several Countries, and to several sorts of people; 
Gal. 2.7.  some to the Circumcision of the Jews, others to those of the uncircumcised Gentiles; Among whom they exercised their Office and Ministry, 

1 Co●. 5.20. As Ambassadors ●o● Christ, as though God did be eech you by us; we pray you in Christ's stead, be ye reconciled to God. 1 Cor. 3.9. 2 Cor. 11.2. Esth. 7.8. Eph. 4.11. Acts 14.23. And when they had ordained them Presbyters in every Church, in Lystra, Iconium, Antioch, etc.  
Acts 20.28. Take heed to yourselves, and to all the flock, over which the holy Ghost hath made you Bishops, or overseers, to feed the Church of God, etc. Paul's speech to the Presbyters of the Church of Ephesus. V 17. 1 Tim. 3. & 5.22. Lay hands (i. e.) by way of ordination to the Ministry. 2 Tim. 2.2. The things thou hast heard of me, commit thou the same to faithful men; who shall be able to teach others also. Tit. 1.5. I left thee in Crect, that thou shouldst ordain Elders in every City, as I had appointed thee. Non tam solicitus de cura Timothei, sed propter successores ejus; ut exemplo Timothei ecclesiae ordinationem custodirent. Ambr. in 1 Tim. 6.   not arbitrarily and precariously; but as a trust and duty, of necessity, out of conscience, and with all divine power, authority, and fidelity; as Ambassadors from Christ, for God; as Heralds, as Angels, or Messengers sent from God; as Laborers together with God in his Husbandry the Church; as Wooers and Espousers, having Commission or Letters of credence, to treat of and make up a marriage, and espousals, between Christ and the Church; which sacred office of trust and honour, none without due authority delegated to him from Christ, might perform, any more, than Haman might presume to court Queen Esther, before the King Ahasuerus.  
During these Primitive times of the Apostles Ministry of the Gospel, before they had finished their mortal pilgrimage, we read, them careful to ordain Presbyters in every City and Church, to give them charge of their Ministry, to fulfil it; of their flocks to feed and guide them, in Christ's way, both for truth and orders, over whom the Lord had made them overseers by the Apostles appointment; who, not only thus ordained others to succeed them immediately; but gave command, as from the Lord, to these (as namely to Timothy and Titus) to take great care for an holy succession of Ministers; such as should be apt to teach; able, and faithful men; to whom they should commit the Ministry of the Word of life, so as the Word, or Institution of Christ, might be kept unblamable, till the coming of Jesus Christ, 1 Tim. 6.14. by an holy order and office of Ministers, duly ordained, with the solemn imposition of hands; as a visible token to men of the peculiar designiation of them, and no others but those, to this Office and Function; who must attend on the Ministry, give an account of their charge, and care of souls to God.  
Thus we find, beyond all dispute, for Three Generations after Christ, (First, in the Apostles; secondly, from them to others (by name to Timothy and Titus;) thirdly, from them to others; by them to be ordained Bishops and Deacons,) the holy Ministry instituted by Christ, is carried on in an orderly succession, in the same Name, with the same Authority, to the same holy ends and offices; as far as the History of the New Testament extends, which is not above thirty years after Christ's Ascension: And, we have, after all these, the next Succession, testifying the mind of the Lord, and the Apostles. Clemens, the Scholar of Saint Paul, mentioned Phil. 4.3. who in his divine Epistle testifies, That the Apostles ordained every where the first-fruits, or prime Believers, for Bishops and Deacons, Pag. 54. And pag. 57 the Apostles appointed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) distinct Offices, as at present, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) That when these slept with the Lord, others, tried and approved men, should succeed and execute their (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) holy Ministry; than which testimony, nothing can be more evident: After that, he blames the Corinthians for raising sedition, for one or two men's sake, against all the Presbytery, Pag. 62. And exhorts at last, Let the flock of Christ be at peace with the Presbyters ordained to be over it, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) So after, Be subject to the Presbyters, etc.  
Thus the excellent methods of Christ's grace, and wisdom toward his Church appear, as to this peculiar Office, and constant Function of the Evangelical Ministry, commanding men to work the work of God, that they may have eternal life, John 6.29. which is to believe in him, whom the Father hath sent, sealed, and anointed with full power, to suffer, to satisfy, to merit, to fulfil all Righteosness; Also to declare and confirm this to his Church; constantly teaching, guiding, and sanctifying it: He hath (for this end) taken care, that faithful, able, and credible men, should be ordained in an holy, constant succession, to bear witness or record of him to all posterity; that so others might, by hearing, believe; without which, ordinarily they cannot, Rom. 10.14, 15. Nor can they hear with regard, or in prudence give credit, and honour to the speaker; or obey with conscience the things spoken, unless the Preacher be such an one, as entereth in by the door, John 10.1. into the sheepfold; such as is sent by God, either immediately as the Apostles, or mediately as their Successors, from them and after them; who could never have preached and suffered with that confidence, conscience, and authority, unless they had been conscious, that they were rightly sent of God, 
Rom. 10.14, 15. Psal. 68.11. Isai. 53.1. 1 Cor. 1.18.  and Christ: At whose Word only this great company of Preachers were sent into the world; who so mightily in a short time prevailed, as to persuade men, every where to believe, a report so strange, so incredible, so ridiculous, so foolish to flesh and blood, and to the wisdom of the world.  
Thus far then the tenor of the whole New Testament, 
6. Distinct Characters and Notes of the Ministerial Office. John 15.19.  (and that one Apostolic Writer Clemens) witnesseth, that as Jesus Christ, the great Prophet, and chief Shepherd, 1 Pet. 5.4. was sent, and empowered with all power from the Father, to carry on the great work of saving sinners, by gathering them out of the world, into the fold and bosom of his Church; So he did this, and will ever be doing it, till his coming again, by ordaining and continuing such means and Ministry, 
Mat. 28.20.  as he saw fittest, to bring men into, and to guide them in, 
Joh. 21.15. Feed my Lambs; my Sheep. Acts 20.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To feed as Shepherds, the flock. 1 Pet. 5.2. 1 Cor. 4.4. Let a man so account of us as the Ministers of Christ, and Stewards of the mysteries of God, etc. 2 Tim. 4.1, 2. 2 Tim. 4.5. Acts 20.29. 1 Tim 4.11. Mat. 28. ult. Heb. 13.14. Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give an account. etc. Luke 12.43. Blessed is that servant (the faithful and wise Steward set over the household) whom his Master coming shall find so doing. Dan. 12.3. 1 Cor. 9.17. If I do this willingly, I have a reward, etc.  the ways of saving truth, of Religious orders and of holy lives; Investing (as we have seen) particular persons whose names are recorded, with peculiar power, to teach, to gather, to feed, and govern his Church, by Doctrine, by Sacraments, and by holy Discipline; Setting those men in peculiar relations and Offices to his Church, as Fathers, Stewards, Bishops, Shepherds, Rulers, Watchmen; calling them by peculiar names, and distinct titles, as light of the world, Salt of the earth, Mat. 5.13. Fishers of men, Mat. 4.19. Stars in his right hand, Rev. 2.1. Angels of the Churches: Requiring of them peculiar duties, as to Preach the word in season and out of season; to feed his Lambs and Sheep; to fulfil the work of their Ministry; to take care of the flock; against grievous Wolves, false teachers; to stop their mouths, Tit. 1.11. to exhort, command and rebuke with all authority, Tit. 2.15. to do their work, as workmen that need not to be ashamed, 2 Tim. 2.15. as those that must give an account of their Ministry, and the souls committed to their care and charge by God and the Church. Adorns them also with peculiar privileges; promises and special assistances; takes care for peculiar maintenance, 1 Cor. 9.9, 19 and double honour to be given them, by all true Christians, 1 Tim. 5.17. and encourageth them in a work of so great pains, exact care, and conscientious diligence, which must expect to meet always (as now it doth) with much opposition, and contradiction of sinners; promising to them special degrees of glory, and more ponderous Crowns of eternal rewards in Heaven.  

1 Cor. 12.29. Are all Apo. are all Prophets? are all Teachers? etc. 1 Cor. 9.16. Though I Preach the Gospel I have nothing to glory of (as superogating) so necessity is laid upon me, yea woe is unto me, if I Preach not the Gospel.  By all which, and many others which might be added, the Demonstration is clear as the Sun at Noon day, to all that are not wilfully blind, That some, and not all, in the Church; and these, not arbitrary and occasional, but chosen and ordained persons, are sent in a succession from Christ, in his name, and by virtue of this divine mission, special authority, and ordination, to the care, service, and work of the Ministry; they are bound in the highest bonds of conscience, to the glory of God, and the salvation of their own, and others souls, under a dreadful woe and curse of being guilty of their souls damnation, who perish by their neglect, to attend diligently, to discharge faithfully, and courageously, as in the name and authority of Jesus Christ the Lord of glory, this great and dreadful employment of the Ministry, which Angels would not undertake, without they were sent; nor if sent, without some horror: 
Onus & opus i●sis angelicis formidandum humoris. Betn. 2 Cor. 2.16. Who is sufficient for these things? i. e. to speak the word of God, as of God, in the sight of God, in Christ, i. e. of sincerity. 2 Tim. 2.4. 2 Tim. 4.13, 14, 15, 16. Acts 4.19.20. The Epistle of Paul to Tim. and Tit. are the constant Canons and divine injunctions for the succession of Ministerial power by way of trial, imposition of hands, prayer, etc.  To which no earthen vessels are of themselves sufficient; but through the grace of God, they are made able and faithful, 1 Tim. 1.12. and being such are both successful, and accepted; while they give themselves wholly to this work; not entangling themselves with other encumbrances, but devoting the whole latitude of time, parts, studies, gifts, to this business of saving souls; and this, not in popular and precarious ways, or only upon grounds of charity; but with all just confidence of having that authority with them, as well as necessity upon them, which makes them bold in the Lord; that they cannot but speak the things for which they have received power and commission from Christ, by the Ordination and appointment of the Governors and guides of the Church, who formerly had received the same power; To which none can, without high impudence, blasphemy, and impiety pretend, who are conscious to themselves, to have received no such authority from Christ; either immediately, or in that one mediate way of successive ordination, by which he hath appointed it to be derived to posterity: which, I have already proved, cannot by any show of Scripture, no more than in any way of reason and order, becoming Religion, be found to have any other way, than by those that are in orders as Ministers: neither is it entrusted with the community of people among Christians, nor left to every private man's pleasure.  
As then some men are duly invested with power ministerial, 
7. None can be true Ministers, but such as are rightly ordained.  both to act in this power, and to confer it to others after them; and these only are commanded by the rule of Christ, by their duty or office, and by all bonds of conscience, to make a right use of this peculiar and divine power, for the Churches good; So are all other men whatsoever, not thus duly ordained, and empowered, (though never so well gifted in themselves) forbidden, under the sins of lying, falsity, disorderly walking, proud usurpation, and arrogant intrusion of themselves into an holy office, uncalled, and unsent, either to take this office and Ministry of holy things on themselves, or to confer the power, which they never received, on others; which neither Melchisedeck, nor Moses, nor Aaron, nor Samuel, nor any of the Prophets; nor the Lord Jesus Christ, nor the blessed Apostles, 
Heb. 5.1. Every high Priest taken from among men is ordained for men in things pertaining to God, etc. 4. No man taketh this honour to himself, but he that is called of God as was Anon, etc. 5. Christ also glorified not himself to be made an high Priest, etc.  nor any Evangelist; or any true Bishop or Presbyter, nor any holy men, succeeding them, did ever take to themselves, either as to the whole, or any part of that power and Ministry, not so much as to be a Deacon, but still attended the Heavenly call, and mission, either immediately, 
Luke 12.42. Who then is a faithful and wise Steward, whom the Lord shall make ruler over his household, to give them their portion in due season? 43. Blessed, etc. 1 Tim. 3.15. If I tarry long, that thou mayst know how thou oughtest to behave thyself in the house of God, etc.  (which was confirmed by miracles, and special revelations or predictions,) or mediately, in such an order and method of succession, as the Lord of the Church, who is not a God of confusion, hath appointed, and to this day preserved: who otherways would have left his Church short of that blessing, of orderly Government, and Officers appointed for holy ministrations, which is necessary in every society, and which no wise man, that is Master of any Family, doth omit to appoint and settle; especially in his personal absence; where he governs by a visible derived and delegated authority given to others; as Christ now doth his Church, as to the extern order and dispensation of holy things.  

People's duty.  The duty of all faithful people (in which bounds their comforts are contained) are no less distinct and evidently confined, 
Quomodo valebit homo secularis sacerdotis magisterium adimplere, cujus nec officium tenuit, nec disciplinam agnovit? Isid. Hisp. off. l. 2. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Lay man is bound up by Lay commands to keep his rank and order. Cl. ep. pag. 53. Nor can, saith he, the Presbyters be cast out or degraded without a great sin. Pag. 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Exhorts officii, exhorts solatii, & praemii, Is Hisp. Matth. 16.18. Eph. 2.20. Heb 6.2.  in the order of Christ's Church; which are, diligently to attend, humbly to obey, Heb. 13.17. thankfully to own, respect, love, esteem and honour, 1 Cor. 9.11. 1 Thes. 5.12, 13. liberally to requite the doctrine and labours of the true and faithful Ministers, 1 Tim. 5.17. who are thus over them in the Lord, in a right way and succession of Ministerial Office divinely instituted, and constantly derived authority. In the perpetuating of which, to so many centuries of years, since Christ's Ascension, by lawful and uninterrupted succession in his Church, the power and providence of God is not less remarkably seen, than in the preservation of the Scriptures, amidst all persecution, confusions, and variations of humane affairs. Also the love and care of Christ to his Church, the fidelity of his promise is evident: being no less made true to the Ministry, than to the whole Church, to be with them to the end of the world: and by the Ministry that is made good to the whole Church, that the Gates of Hell shall not prevail against the foundations of the Church; which are laid upon the writings, and by the labours of the Prophets and Apostles; and after them still laid and preserved by able, faithful, and ordained Ministers; The consecrating or ordaining of whom by the Imposition or laying on of hands in a continued succession for the good of the Church, is reckoned by the holy Author of the Epistle to the Hebrews among the principles and foundations of Christian Religion; joined with doctrines of Faith, Repentance, Baptism, Resurrection, and eternal judgement; for other meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposition of hands, I find not by Scripture practise, or the Church afterward, so clear and constant as this in Ordination to an holy Ministry. Nor can Confirmation be rightly done to the Baptised and Catechised, but by those who are ordained. That to deny the Ordination and due succession of Ministers, by which to carry on the work of Christ in his Church; or to seek to overthrow it in any Church, is all one, as if men should deny those grand and fundamental points of Faith, Repentance, Resurrection, and judgement, to have been taught by Christ; or Baptism to have been instituted; that to overthrow and abolish the constant Ministry and Office in the Church, can be the design of none, but those, who care not to turn Infidels, and to live in all Atheistical profaneness.  
If then, there be any force or authority from Scriptures as the Oracles of God, to prove by precept, institution, or example, the religious necessity of any peculiar duties, or holy Offices, and divine Ministrations, by which men are made Christians, and distinguished as the Church of Christ from the world; if the Preaching the word of life, the teaching of the histories, the opening of the mysteries, the urging the precepts, the denouncing of the terrors, the offering the promises, the celebrating the Sacraments; the binding to wrath, and shutting up to condemnation, all unbelievers and impenitents; the losing of penitents and opening Heaven to them, by the knowledge of Law or Gospel; if these or any other holy ministrations be necessary, not to the well-being only, but the very being of a Church Christian; Sure there there is (as I have showed) no less strength, pregnancy, and concurrent Scripture clearness, to convince, and confirm, the peculiar office, divine power and function of the Evangelicall Ministry; Without which all those ministrations must needs have ceased long ago, as to any notion or conscience among men, of holy, divine and Christian; that is the appointments, institutions, messages, or orders of Jesus Christ; which could never carry any such marks of divine credit and authority, merely from vulgar credulity and forwardness of reception; or from general common talk and tradition among men, if there had been no peculiar men appointed by God, in his name and by his Commission, to hold forth to the world this great salvation; to convince, or convert, or leave men without excuse; As there can be no valid message, autoritative Embassy, credible assignment or conveyance, of truth, promise, command, duty, comfort, bounty, or love to others, where there is only a general fame and unauthorised report; without any special Messenger, Ambassador, Assigner, and Conveyer; to the authority of whose speech, and actions, or conveyances, not any man's own forwardness, nor others easiness, and credulity doth suffice; but some peculiar characters, Seals and evidences, by letters of credence, or other sure and known tokens of a truly assigned and really derived authority, do give ground to believe, or power to validate, what any man so performeth, not in his own name, or for his own interests, but to an others; who principally employs him; and who only can make good, what he so far promiseth, or declareth, or sealeth, as he hath commission and authority from another so to do: No man that speaks or negotiates in another's name, especially in matters of great consequence, of as high a nature, as life and death, can expect to be believed by wise and serious men; and that they should accordingly order both their affections, and all their affairs; unless they saw the marks of infallible authority; far beyond the confidence of a trivial talker, and a bad orator. In this point then of a peculiar office and function of the Ministry Evangelical, which is divinely instituted, in which, some men are solemnly invested; by which, all Religion is confirmed and preserved to the Church; We have, not only full measure from Christ himself, and heaped up by Apostolical precept and example, evidently set forth in the Scriptures, and pressed down by after Histories of the Church, in a constant succession; but it is also running over by those necessary accumulations, which all right reason, order, and prudence, do liberally suggest, both in the Theory, and the Practic.  

8. The peculiar Office of the Ministry confirmed by Reason.  For, first, no man by any natural capacity, or acquired ability as a reasonable Creature, is bound in conscience, to be a Minister of the Gospel, and holy Mysteries to others; for then, all men and women too ought to be such, or else they sin.  
Secondly, Nor yet by any civil and politic capacity, as living in any Society, or City, can any man be obliged to direct, and guide others in the things of God; since, that relation invests no man in any civil power, office, or authority, until the supreme fountain of civil power calls him to the place, and endues him with such power; much less, can it put any into an authority, which is divine, spiritual, and supernatural; to act, as in Gods and Christ's name, and to higher ends, than humane.  
3. Nor thirdly, doth any rel gious common capacity, as a believer, or a Christian, or as endued with gifts and graces, furnish any one with Ministerial power, and lay that duty on him; for then every Christian, great and small, young and old, man and woman, 
1 Cor. 12.25, 29. Are all Apostles? are all Prophets? are all Teachers, etc. 18. All are not, nor are any such as they are Christians or gracious, etc. 1 Cor. 12.  aught to minister holy things to others; to challenge the Keys of Heaven to themselves; to be as in Christ's stead, to rule and oversee his house; which cannot avoid, as the Apostle proves, abominable absurdities, and detestable confusions; no way beseeming the wisdom of Christ, the majesty of Christian Religion, or that order and decency which ought to be in Church-Assemblies; being as contrary to reason, as if every servant in an house should challenge the power of the Keys, and the Steward's place; or every member, the office of the eyes, tongue, and hands, by virtue of that common relation it hath, (as well as these parts) to the same body, the same soul and head.  
As than right reason tells us, beyond all reply, That neither natural, nor civil, nor religious, common gifts, endowments, or abilities instate any person in the office of Magistrate, Judge, Ambassador, Herald, Notary, or public Sealer, 
Fraus est & injuria quic quid agitur sub alterius persona, sine debita ab illo autoritate. Reg. Jur. Matth. 28.18. All power (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or authority is given unto me in Heaven, and in Earth; that is, in order to perfect Christ's design, his Churches good. Acts 1.8. Autoritas delegata, ab alt●rius voluntate pendet; tam quoad ipsam potestat●m, quam ad derivandi modum. Reg. Jur. 1 Cor. 4.19. I will know, not the speech of them that are puffed up, but the power. V 20. For the Kingdom of God is not in word, but in power. i e. That holy polity and orderly Kingdom, which Jesus Christ hath set up and governs in his Church, is not managed by confident praters, but by authoritative Preachers. Matth. 7.28. As Christ Jesus, so his true Ministers teach and administer holy things, as men having authority, and not as the Scribes.  (which places require, not only personal sufficiencies for the office; but an orderly designation and induction to it, from the fountain of civil power, either mediately or immediately:) The same right reason (which is most agreeable and servient to true Christian Religion) requires a right derivation, or conveyance, of all supernatural, Ministerial, Church power (which is in, and from Jesus Christ, as the sole supreme head, and divine origin of it) either immediately, as they and none others had, to whom Christ first consigned it, and both by miraculous gifts and works confirmed it to be in them; or mediately, as those Bishops and Presbyters had it, who without force, fraud, or any sinister way of usurpation, or bold intrusion, received this power from the Apostles, by prayer and benediction, with imposition of their hands, in the name of Christ; and from them, their successors have lawfully derived it (without interruption) to the true Ministers of the Gospel, even to this day (as I have proved;) which not only the Scriptures, of undisputable verity, but even those other, very credible Histories of the Church, and other Records of learned and holy Men in all ages to these times, which the providence of God hath afforded us, do abundantly declare; all which to deny, with a morose perverseness, or rustical indifferency, is, as if a Hog should answer all arguments with grunting. And to act contrary to so strong a stream of concurrent Authorities, both as to the judgement and practice of the Church in all ages, is a work only fit for Ranters, and Seekers, and fanatics; or for Jews, Turks, and Heathen Infidels, but not for any sober Christian that owns in the least kind, the Name of Jesus Christ; or desires to be a member of any true Christian Church: In which, as all true and humble Christians have always enjoyed, and with thankfulness owned the rightful succession and authority of their ordained Ministers, Pastors, and Teachers; so the Lord from Heaven, in all ages, hath witnessed to them; by his blessings of truth and peace, on the hearts of his people, and by their means chief continuing the light of the Gospel, to these days, amidst those Heathenish persecutions, Heretical confusions, and Schismatical fractions, which have sought to overthrow, the Being, or the Purity, or the Order and Unity of the true Church.  
To this judgement and testimony of Scriptures, and ancient Writers (both in right and fact) I might add a cloud of witnesses, from later reform Divines, which were very learned and very holy men, far above the vulgar spirits, both in other Churches, and in this of England, all agreeing with our excellent Bishop Jewel, 
Bishop Jewels Apology. Ministrum Ecclesiae legitime vocari oportere, & rectè atque ordine praefici ecclesiae Dei: Neminem autem ad sacrum Ministerium pro suo arbitrio ac ibidine posse se intrudere.  That no may may intrude himself into the Ministry by his own will and pleasure; or by any others, who are not of that Order and Calling; but he ought to be lawfully called, and duly ordained by those, in whom the lawful succession of ordinative power, ever hath been, and still is rightly placed and continued. Agreeable to which, there is a whole Jury of eminent Modern Divines, alleged by a late industrious and ingenuous 
* See Master Hall's Pulpit guarded.  Author, who hath spared me that pains.  

9 The Priestly order among the Jews. Joel 2.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Niss. de vita Mos. & Aronis Virga. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. Pel. l. 3. ep. 20. Philo. Judaeus, de sacerdot●o Aaronis, calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Numb. 16. Exod. 19.6. 2 Chro. 26 20. Vzziah ceased to be fit to rule as a King, being smitten with Leprosy, who usurped the office of the Priest. 1 King. 13.33.  4. I may add by way of confirmation of that common equity, and rules of order, which must be among men in all things; and most necessarily in things truly religious, The inviolable Function, and peculiar Office or Order of the Priests and Levites; which were the Ministers of the Lord, in his ancient Church of the Jews; which is a most convincing instance, to prove not the sameness and succession of that Order, but the equity; comeliness, and exemplariness of a peculiar Ministry, for holy things, among Christians under the Gospel; since that Levitical Ministry was not more holy, or honourable, nor more distinguished in power, and authority, and office from the people, than this in the Christian Church; which is more immediately derived from Christ, as clearly instituted and ordained by him, and more fully exhibitive of him, both in the Historical Truths, and in the Mystical gifts and graces of his Spirit: Yet we see, who so despised or violated that Order and Ministry among the Jews, under pretence of a common holiness in God's people, (who were in a spiritual sense indeed called an holy Nation and a royal Priesthood) so as to confound the Functions and Offices, divinely distinguished, either the earth from beneath devoured them, or some other remarkable judgement fell upon them, as on King Uzzah; So long, as Gods love to the Jews was seconded with his jealousy for their good. When (indeed) their Apostasies and Rebellions had alienated God's love from them, he then suffered those sad and unsanctified levelling to come among them, consecrating the meanest of the people, and who ever would relieve his worldly necessities, by being a Priest to those Talismanick Calves; under which new modes and figurations, the Israelites were for some wicked reason of State, persuaded by Jeroboam to worship their God. So Herod when he had got the Kingdom over the Jews, (ex ima & infima ●l●be constituit sacerdotes) made of the basest people Priests, etc. Euseb. Hist. l. 1. c. 7. Which severe indulgence of God to them, in suffering them to have such sorry and unsanctified Priests, was no other, but a fearful presaging of those desolations, which soon after befell that people of Israel for the sins of Jeroboam; who by his policy of new fashioned Priests, and leveled, that is, abolished, and profaned Religion, is for ever branded with that mark of making Israel to sin, 
1 King. 13.34.  and was the occasion of cutting off his name, and destroying his posterity from off the face of the earth. Certainly, in times, when the Jews feared God, if all the Priests and Levites, whom God had appointed to minister before him, had failed by death, or defection, the Ark in the Wilderness must have stood still, or the service of the Temple have ceased, till by some new Commission or Authority, the Lord had signified his pleasure to his Church and people: Nor would the devout and zealous Jews have thought presently, every stout Porter, or lusty Butcher, would well enough supply the room of the Priests and Levites; much less would they have beat and crowded the true Priests yet living, and serving in their offices and courses, out of their places, only because those others had naturally shoulders, which could bear the Ark and the holy Vessels; or hands, which had skill to slay a beast, and dress a sacrifice. I see no reason, why the Evangelical Ministry should be less sacred or inviolable, since it hath as much of reason, order, usefulness, and necessity; also no less express authority from Christ, and divine Institution; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. Pel. l. ●.  together with many hundreds of years holy and constant succession in all Churches: That to invade this, or violate and abrogate it, seems no less to any true Christian, than to crowd Christ out of his throne; to justle him out of his Priestly, Prophetic, and Kingly Offices: It is like Julian the Apostate, loudly to blaspheme, or proudly to resist, and insolently to do despite too that holy Spirit of truth, power, and order; by which, these (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) gifts of power, and authority Ministerial, have always been, and are still given and dispensed to his Church, in the way which Christ appointed; which the holy Apostles practised, and the Christian Churches have always imitated.  
5. I might yet add the common notions and universal dictates of all mankind; who, by the light of nature, 
10. Light of Nature in the Heathens. Diu proximi sunt De●●um sacerdotes. Tul.  and that innate veneration of some Deity, which they esteemed the inventor and institutor of their Religion, agreed always in this; That, whatever Gods or Religions they owned, their holy Rites and Mysteries were always publicly taught, celebrated, and maintained, by such as were solemnly invest d with, and reverenced under the peculiar name and honour of that sacr●d Office, and sacerdotal Function, which they held divine, as Her●d tus tells us; which (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) none not initiated, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. Euterp.  or not consecrated by the wont Ceremonies, might profanely usurp: Plutarch 
Plutarch. Moral. p. 778. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tac. Ann. l. 3. A. Gellius. l. 3. c. 15. Sacerdotes è rudibus indoctis & impolitis sacrandi non sunt quibus non datum est intelligere civilia, multo magis denegatum est disserere divina. Min. Fael. Sacerdotes Egyptii constituebant ex optimatibus tum genere tum scientia. Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Julian. Imp. epist.. Sacerdotalis vita politicae Praestantier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. Phedo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In bello victores cum sint, solent omnes gentes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Al. 2 Tim. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unthankful, unholy, without natural affections, disobedient, etc. 2 Cor. 4.7, 11, 12. Earthen vessels, Death worketh in us, etc.  tells us, both among Romans and Greeks, they generally in all Cities paid great honour and respect to their Priests and holy men; because those obtained of the gods good things, not only for themselves, and their families, but for the whole Cities where they lived. Tacitus tells us, That the chief Priests were also, by the Divine Munificence esteemed the chiefest of men, least subject to anger, envy, or other mean affections from any men: So Aul. Gellius set● down at large the solemnities and honours for vestments and other regards, which among the Romans was used toward the Flamines Diales, or chief Priests; whom they esteemed next their gods, whose word was always to be taken without any oath; they thought all holy things profaned, if any men unsacred presumed to meddle with them, or partake of them; much more, if such an one officiated in them.  
It cannot be any thing of true Christian piety or holiness, which makes any men in the Church of Christ degenerate from the very principles of nature; whose light is never despised by any, but those, that are without natural affections, among other their black Characters, which are proper to those, who have a f●rm of godliness, but deny the power of it; The strangest prodigies that ever were indeed, of so profane a wantonness, under pretences of enlarged piety; striving to remove all bounds of duty, and respect to God or man; nor did ever sober men think themselves absolved from that honour and respect, which is due to God and his holy Service or Ministry, because of the personal infirmities which may be seen in those that are his Ministers to us: We shall neither as men nor Christians, have any to serve God or man in the way of true Christian Religion, if we will allow none with their failings: The Divine is to be distinguished from the Man; there may be the power of God with the weakness of man, as in Saint Paul; Nor need we be more choice and curious, than God himself is.  

11. A peculiar Office of Ministry, necessary for the Church.  6. Nor is there a greater benefit and conveniency to the Church, than a necessity of having a special calling and divine institution of the Ministers of the Gospel; For we may not in this trust to the good natures and good wills of Christians in common, (if personal abilities and willingness would make a Minister of Christ, which they will not:) Certainly, no men are so good natured of themselves, (without hopes of gain or some benefit) as of their own good will, to undertake, and constantly to persevere in so hard and hazardous (besides so holy) a service, as this, of holding forth to a vain, proud, carnal, hypocritical, 
Vera cruce digni qui crucifixum adorant. Insana religio. Cecil. Exitiabilis supe●stitio. Tacit. Annal. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Julius Imp. ep. 7. 1 Cor. 2.14. Exitiabilis superstitio: Author ejus Christus, qui Tiberio imperant● per procuratorem Pontiu● Pilatum supplicio affectus. Tac. l. 15. Annal. Miranda, etiam pudenda credit Christianus; cujus fides impudens esse debet. Tert. de Bapt. Sacra sacrilegiis omnibus tetri●ra. Cecil. de Christian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. hist. l. 4. c. 14. Else Christian Religion would have failed. Multi barbarorum in Christum credunt sine charactere vel atramento scriptum habentes per spiritum in cordibus suis salutem, & veterum traditionem diligenter custodientes, quàm Apostoli tradiderunt iis quibus committebant ecclesias; cui ordinationi assentiunt multae gentes. Trens. l. 4. c. 4.  persecuting, and devilish world, so de picable and ridiculous a doctrine, as this of a crucified Saviour at first was, and still seems to the natural, or only (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) rational man; unless there were by the wisdom and authority of Christ, such ties of duty and calling laid upon some men's consciences, as, only the mission and mandate of God can lay upon men; who are not naturally more disposed to go on God's errand, than Moses, or Jeremy, or Jonah were: And however, now the peace, warmth, and serenity of times, hath made the Ministry of the Gospel, a matter of covetousness, or popular ambition, or curiosity, or wantonness, to many of these new Preachers, who with rashness, levity, and a kind of frolickness, undertake that work, which the best men and Angels themselves, would not without much weeping (as Saint Austin that day when he was ordained a Presbyter) or with fear and trembling undertake; yet the rigour and storms of primitive times (it is very probable) would have quenched the now so forward heats and flashes of these men's spirits: When to Preach the Gospel, and to preside, as a Bishop or Presbyter, in the Church, was to expose a man's self to the front of persecution; to stand in the gap against the violent incursions of malicious men, and cruel devils; To be a Minister of Jesus Christ, was presently to forsake all, and to take up the Cross and follow Christ; to adopt, with holy orders, famine and nakedness, banishment, prisons, beasts, racks, fires, torments, many deaths in one; so that, unless there had been divine authority enjoining, power enabling, and special grace assisting, the Ordainers in the Name of Christ sending, and so in conscience binding; together with gracious promises of a reward in Heaven, encouraging the ordained; doubtless, the glorious Gospel of man's salvation, had ere this been buried in oblivion; none had believed that report, nor heard of it, if none had dared to preach it; and none would of his own good will, have been so hardy, or prodigal of all worldly interests, honour, liberty, safety, estate, and life, as to adventure all needlessly, and spontaneously, on such a message to others, so unwonted, so unwelcome, so offensive to the ears and hearts of men, unless he had been conscious to a special d●ty laid upon him, by divine authority; which was always derived in that holy and solemn Ordination, which was the inauguration of Ministers to that great and sacred Work.  
This indeed gave so great confirmation and courage to the true and ordained Ministers of the Gospel, that, believing, what they preached of a crucified Saviour; and knowing whose work it was, in whose Name they were ordained, by whose power they were sent, to how great ends their labours were designed, even to save souls; they willingly bore the Cross of Christ, 
Acts 5.41.  and counted it a crown and honorary addition to their Ministry, to be thought worthy to suffer for the Name of Christ; that what any of them wanted in the power of miracles, was made up in the wonder of their patience; when no Armies, no State, favoured them, and both opposed them; when they had no temptations of getting a better living by preaching, than any other way; but rather losing of what they had; when they expected few applauders of their boldness and forwardness; many persecutors and opposers of their conscientious endeavours to do the duty, which Christ, by the Church, had laid on them; when they might not grow restive and lazy, and knock off when they pleased; but a woe, and a necessity, and an heavy account, to be given to the great Pastor of the Church, Christ Jesus, always founded in their ears, and beat upon their minds: These put them upon those Heroic resolutions, to endure all things for Christ's sake, 
2 Tim. 2.10. I endure all things for the elects sake, etc. 2 Cor. 11. & 12. Phil. 1. Tit. 1.11. 1 Tim. 6.5. Rom. 16.17. I beseech you Brethren mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them. Vers. 18. For they that are such, serve not the Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple. 1 Cor. 4.1, 2. John 10.1, 2.  and the Church's sake, and the good of those souls committed to their charge. Nor did they remit their care, or slacken the conscience of their duty, in preaching diligently the Gospel, because of the forwardness and seeming zeal of those, that were false Brethren and false Apostles; who out of envy, or spite, or for filthy lucre, or any vainglory among Christians, set up the trade of preaching, upon their own stock of boldness; without any mission from Christ, or those, to whom he had delegated that power to ordain fit and able men: Their seeming good will, and readiness to preach, did not free them from the brand of false Apostles, and deceitful workers; Satan's ministers, and messengers sent to buffet, not to build the Church; Wolves in sheep's clothing, serving their bellies, and not the Lord Christ, or the Churches good; whose order and authority they despise: Nor can they be faithful to God's work, unless they keep to his word; both, as to the truths delivered, and the order prescribed, and the duties enjoined, and the authority established: Christ doth not only provide food for his family; but stewards also, and dispensers of it, who may, and must see to give every one their portion in due season, rightly dividing the Word of truth; There is not only plenty, but order and government in Christ's house; nothing less becomes the servants of Christ, than this sharking and scrambling way of these new men, who will snatch and carve for themselves, and dispense to others, what, when, and how they list. It is justly to be feared, they are thiefs, and come but to steal and d str●●▪ who like not to come in at Christ's door, but are thus clambr●●● ●very where over the wall; and (confident of their numbers) dare to do it, ●●t in the darkness of their Night Conventicles, but (as A●sal●ms incestuous rapes) at the noonday, and in the eyes of this whole Church; to its great grief and shame, and to it's no little danger; These intruders appearing more like plunderers of the reformed Religion, than any way like to be humble able and faithful Preachers; Nothing can portend good to the Church of Christ, that carries besides gross defects such a face of disorder, violence, insolency and confusion; which, if these ways of some men do not, many wise and godly Christians have lost their eyes. 
12. The weight of the work of the Ministry requires peculiar and appropriated workmen to it.   
7. Furthermore, One great mistake of our Antiministerial Levellers is, from that mean and ordinary esteem, they have of the work, duty, and undertaking of a Minister; this makes them have so slight and indifferent thoughts of it, both as to the ability and authority; requiring very small measure of true abilities, and none at all of due authority; further, than any presumer of his gifts, will challenge to himself.  
When as indeed, all reason, Religion, and holy examples, do teach us; 
See S●. Chrysost.. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, largely and eloquently setting forth what excellencies are required in a Minister above other men; says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in a Shepherd above the Sheep, etc. 2 Tim. 2.15.  That the work of a Minister of the Gospel is not merely a matter of lip labour, of voluble speech, of confident countenance; making a show, and flourish to others of that knowledge, reading, memory and elocution, which any man may have upon an ordinary account: There goes more to make a workman, than to have good materials and tools amassed together; To heap up these, or lay them forth to others view is not to build. To be arbitrarily, or occasionally; or impertinently, or charitably busy in exercising men's private gifts, as to Christian knowledge, is not presently, to do that great and good work, which the Apostle commends, which Christ enjoins his Ministers, and which the Church needs. Every one that can handle the Hod, or the Mattock, or the Trowel, is not instantly an Architect, or may vie with Vitruvius. Nor can every knowing Christian, discharge that part of a throughly furnished workman, who needs not to be ashamod: as having materials, and Tools, and skill, and command.  
There is a great difference between that plausible cunning, 
H●c habent haeritici artificium, plus per suadent, quam docent, cùm verit●s docendo persuadet, non persuadendo docet. Tertul. adv. Vul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 20.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 2.17. Who use the word of God as Hucksters do good ware, mixing it with bad to mend it the better. N●gotium illig in verbi administratione, non Ethnicos convertens, sed nostros evertendi nostra suffodjun●, ut sua aedificent. Tertul. adv. Haer. c. 42.  which draws Desciples after men's selves, and that Ministerial conscience which makes Disciples to Christ; between the setting up among the many popular Masters, who love to hear themselves speak, and the being sent as Ambassadors, to speak in the name of Christ; which is, not to get a petty Magistery and name among men; but to make known, as they ought, the holy name and mysteries of Jesus Christ: Nor is this, only to walk in the cool of the day; in the midst of an Independent Paradise (which other Ministers labours have planted, (where some elderly, better instructed, and wealthier Christians fancy they want nothing to complete them, but the contentment of an imaginary Reign and Empire; and are content to allow liberally to any Minister, that will assume them into a participation of Church power, that they may but think themselves to rule;) But it requires such an humble diligence, as is willing to bear the heat and burden of the day; to contend with younger ignorance, and elder obstinacy, and aged tetricalness; not disdaining, nor nauseating the cram of Catechising, to which principles few of the new modelling Preachers will descend: as loath to abate of those high-soring notions, and seraphic speculations, in which they please themselves, more, than any of their hearers; 
Vulgus quae non intelligunt impensius mirantur. Jerom.  who seek to profit our souls, rather than vainly to applaud their vainer teacher; who thus new dressed and set up greatly despiseth his poor neighbour Ministers pains, serving only to breed up, as in a nursery, such plants, as he is to transplant to his congregational Garden, and so to gather in due time the fruits of them to himself.  
No, the work of a worthy Minister is such, as must fit him, as well to stoop to lay the lowest foundations, in the youngest Cathechists; as to set up the Crown and Corner stone of the highest Pinnacle in the most advanced Christians: He must know how to treat, both the weak and the strong, the idiot and the learned, the babes and simple, as well as the men grown and well-instructed; that scorns not the meanest, nor fears to do his duty to the greatest in the world; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tit. ●. 7.8.  To which work there ought to be such an a dequation, as to do every thing becoming so high and heavenly a Master; so holy and great a work, wherein the Apostle requires as to the doctrine and manners too uncorruptness, gravity, sincerity, sound speech, that cannot be condemned, etc. so that the Office and work of a Minister requires, 
De Sacerdote Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 6.20. 2 Tim. 1.14. That good thing which was committed to thy trust, keep, etc. Heb 13.17. As those that must give an account for their s●uls. Horribile effatum (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ministris non sine con●●er●atione & animi deliqu●o audiendum.  not only communicative abilities for knowledge and utterance, but imports also duty, conscience, care, solicitousness, skill, fidelity, diligence, intentiveness, zeal, exactness, prudence and highest discretion, as in a most weighty matter, of infinite concernment; wherein the glory of God, the honour of our Saviour, and the good of men's souls is highly engaged. So that it is, not a spontaneous courtesy, or a pleasant variety, or a plausible novelty, or a profitable art, and trade or m●stery of living; but a serious custody committed, a precious charge deposited, and a strict account to be returned, of the Ministerial negotiation and function.  

What is requisite in a Minister. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ezek. 1. Is. Pel. l. 1. Ep. 151. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Nis. de Cast.  So that a Minister had need to have the eye and illumination of an Angel, the heart and compassion of a Father, the tenderness and indulgence of a Mother, the caution and courage of a Commander, the vigilancy of a Watchman, the patience of a Shepherd, the zeal of a lover, the diligence of a wooer, the gallantry and honour of an Ambassador, who as he gives no cause, so knows not how with patience to see his Master or Message affronted or neglected; The wisdom and discretion of a Counsellor; The constancy and resolution of a Pilot; whom no storm must drive from the Steerage, whom it becomes to be drowned with his hand on the helm.  
For a true Minister who is enabled by God, approved by man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vocat. Socrat in Pl. Apol. Pat●rnum est docendi munus. Heb. 2.12. I will declare thy name among my brethren, etc. 2 Cor. 6.1. We therefore as workers together with (God and Christ,) etc. 2 Cor. 5.10. All things are of God, (i. e.) ordered by him who hath reconciled us to himself by Christ Jesus; and hath given to us the Ministry of reconciliation. V 20. As though God did beseech you by us.  and so duly sent and ordained by both, to the service of Christ in the Church, hath upon him, not only something of the honour and authority, but of the duty and care of Parents; and that right of primogeniture, which from Christ is derived to them; as from the elder among many brethren; which is to teach, instruct, provide for, direct and govern in the things of God, the younger succession of the family of Christ: Yea more, every true Minister hath part of the work of God assigned to him, having a Deputation, or Lieutenancy from Christ to fulfil what he hath graciously undertaken, (not as to meritorious satisfaction (which Christ alone hath perfected, but) as to Ministerial instruction and pastoral government; teaching mankind, to know the will of God, how he is to be served, and how they may be saved, yea, and ruling them that are Christ's with his Sceptre; Furnished as the Ark with the Law, with Manna, and with Aaron's rod, to convince men of sin, to comfort them with promises, and to keep them in holy bounds by just authority and Christian Discipline.  
So that true Ministers stand as in Parents, so in Gods and Christ's stead, as to the visible means and outward work of divine institution; 
1 Cor. 4.7.  which the Lord hath chosen to dispense by such earthen vessels; that, as they have some reflections and marks of divine authority, and honour more than humane, upon them in their work and Commission, so they may have as they had need more than ordinary divine assistance, to carry them through the discharge of this work, as it ought to be done: In reference to which great and sacred employment, the Lord Christ, fasted, 
Luke 6.12.  and prayed a whole night in a mountain, the day before he chose, ordained and sent his twelve Apostles to the work of public Ministry among the Jews; yea and after they had enjoyed his holy society, and instruction for some years, yet before they were to go forth to the Gentiles conversion, (knowing what difficulties they should encounter; what beasts, and men, and devils they were to contend withal; besides, how strange and incredible a message they went withal, to convert a proud, vain, luxuriant, covetous, and crue● word,) he would not have them go from Jerusalem, 
Acts 1.8.  till they were endued with power from on high by the holy Spirit, their teacher and comforter.  

〈…〉 the ancients had of the Ministry of the Gospel, and with what spirit they undertook it.  8. And according to this so emn both institution and preparation of the first Ministers of the Gospel's, which Christ sent (in whose power, and after whose pattern, as near as may be, all others ought to succeed in ●he Church) all holy, wise, able and humble Christians have always looked, not without horror, trembling, and amazement, upon the Office and work of the Ministry, until the pride and presumption of these times; Anciently the worthy Bishops and Ministers were, both before and after their Ordination to this Office, still ask this question, in their souls, who is sufficient for these things; and what shall I do (being a Minister) to be saved: still jealous, lest while they Preach to others, themselves prove castaways. 
2 Cor. 2.16. 1 Cor. 9.27. De propriâ anima negligens in alienâ esse non potest solicitus. Jeron.  However now youthful confidences, or rustical boldness, or vainglorious wantonness, or ambitious ostentations, or covetous projects, or secular interests, or friends importunities, or fortunes necessities, and stimulating despairs, to live any other way; these (God knows) are too often the main motives, which put many men upon the work of the Ministry: Yet, Those grand and eminent men of old, whose gifts and graces far exceeded our modern tenuities, came not to this holy Ordination, nor undertook this service of God to the Church, either as Bishops or Presbyters, without infinite reluctance, 
Naz. Or. 29. Reproves that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Importune & aching tongue's, that know neither h●w to speak, nor to be silent: Such Preachers he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A●ter he shows how much ca●e is to be used before and after the undertaking that holy Office. P. 48. 7. c. Eph. 6.12. 1 Cor. 9.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. Pel.  grief, dread and astonishment; They had a constant horror of the worth and danger of men's souls; which only Christ could redeem with a valuable price; the loss of which, a whole world cannot countervail; also of the terrors of the Lord to slothful and unfaithful servants in that work; also of the strictness of accounts to be given at Christ's tribunal; They had before their eyes, that boundless Ocean of business into which a Minister, once ordained lancheth forth, and is engaged; to study, to preach, to pray, to fast, to weep, to compassionate, to watchover, to visit, to reproove, to exhort, to comfort, to contend, with evil and unreasonable men, devi●s and powers of darkness: to take care of young and old, to temper himself to novices, cathecumen; to confirmed, to lapsed, to obstinate, to penitent, to ignorant and erroneous, to heretical surlyness, to schismatical peevishness, to become all things to all men to gain some.  
The work indeed requires saith St. Chrysostom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Crysost. in Act. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Synes. ep. 105. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●d. 2 Cor. 11.29. Who is weak, and I am not weak? who is offended, and I burn not? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a most ample and en●●rged soul, lest any under our charge be ignorant, by our neglect; be misled by our errors, justly scandalised by us, and hardened against us; lest any saving truth be wasted or concealed, any soul wounded, any conscience or faith shipwracked; lest any weaker faith faint, any stronger fall; lest any be tempted and seduced by Satan, or his Factors: In fine, lest any poor soul should be dam●ed by our default; which is by Christ committed to our charge, as Ministers of, and for Jesus Christ; whose work is to see, that the sufferings of Christ be not in vain; that the sovereign salves and balms of his blood, may be duly applied, to the benumbed, to the tender, to the wounded consciences, to the broken, and bleeding, to the stony and hardened, to the fleshy and flinty hearts.  
This so prodigious a work, and more than humane undertaking, to be a Minister of the Gospel, either as a Bishop, or Presbyter, (for neither the difference, nor the distance, was great in point of the main work, either of teaching or governing; only, the higher place, had the greater care, and the more honour drew with it the greater burden of duty) made those holy men of old, so loath and unwilling to yield themselves to the desires, importunities, and even violences of those Christians, who looked upon them, 
Ambr. off. l. 1. c. 1. Ego invitus de tr bunalibus atque administrationis infulis ad sacerdotium. Vita. B. Ambrosii.  as fit for so great a work in the Church; they said, Nolo Episcopari, in good earnest. Saint Ambrose was for his learning, integrity, piety, and eloquence, so esteemed in his secular employment, as a Judge; that the faithful people of Milan (otherways divided by the Arrian faction) thought none more fit to be their Bishop, and chief Pastor; to guide, by teaching and governing them, in matters of Religion. They in a manner forced him, from the Tribunal, to the Throne, or Cathedral, with pious compulsions, which to avoid, he fled by night, and after a nights wand'ring, found himself next morn at Milan: He put on the face of cruelty and bloodiness, invited lose and lewd people to haunt his house; that he might seem unworthy of that dignity, and deter them from the choice: Which (he tell s us) he suffered not without an holy impatience; complaining of the injury done him; and he would not have yielded, if he had not been persuaded, that the impulse and motion of the people, so resolute, so zealous, and so unanimous, was from God; whose pleasure was thereby signified to him; That leaving secular affairs, he had work for him to do in his Church; which he discharged with great diligence, courage, and fidelity, after he was baptised, duly ordained a Presbyter, and consecrated to be a Bishop; To whose learned and holy eloquence, the Church oweth, besides other excellent fruits, the happy conversion of Saint Austin.  
In like sort Saint Jerome tells us of Nepotian, That when his holy learning and life had so recommended him, that he was generally desired to be made a Minister of the Church; 
Nepotianus eo dignio● erat quo se clamabat indignum, populus quaerebat, etc. Humilitate superabat invidiam, Jer. ad Holiodorum. Ammonius fugiens aurem dextram praecidit; cùm ad Episcopatum quae thatur, ut deformitate impediretur electio, Zozom. l. 6. c. 30. Soc●at. l. 4. c. 18. Nihil in hae vita difficilius, laboriosius, periculosius Episcopi, aut Presbyteri, aut Diaconi officio; sed apud deum nihil beatius, si eo modo militetur quo imperator noster jubet: Hinc lacrymae illae quas ordinationis meae tempore effundebam, August. epist. 148. Greg. Nis. in vi●● Thaumat. tells how, Greg. Thaum. omni cura fugiebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Orat. 25. Tells how unwillingly he was brought to be a Bishop, which others hastened to so ambitiously.  he first hide himself; When he was found, they brought him to Ordination, as it were to execution, weeping, deprecating, and deploring with unfeigned earnestness; protesting how unfit, how unworthy he was, for that great work; whom nothing could have made more fit and worthy, than so great humility, with so great holiness and ability: Some (as Ammonius) did maim and deform themselves to avoid this great undertaking. Saint Austin, a man of incomparable abilities, professeth, That he esteems nothing more difficult, laborious and dangerous in this world, than the office of a Bishop, or Presbyter; though nothing be more glorious and accepted before God, if the work be discharged so, as we have in charge from our chief commander and Bishop, the Lord Jesus Christ. Hence (saith he) were those tears, which he could not forbear to shed plentifully on the day of his Ordination; which others wondered at then; and he after gives the world an account of them: O humble, holy, happy, well-placed tears, which watered on that occasion, one of the most devout, diligent and fruitful souls, that ever the Church of Christ enjoyed.  
Saint chrysostom also (a great and glorious star of the first magnitude in the Firmament of the Church; who filled the Orb in which he was placed, and equalled by his eloquent worth, the eminency of the City (Constantinople) where he sat as Bishop) passionately bemoans his condition, and all of his order, as Bishops, and Ministers of the Church; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. In act. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. in 1. c. act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. ep. 11. Thuanus (Anno 1555.) tells of Marcellus, a wise and sober man, When the Scripture was read before him of the office of a Bishop, he with earnestness protested, He could hardly see how any man in the eminency of his place, could be intent to the salvation of his own soul.  professing, That he thinks the work, the danger, and the difficulties so great, that a Bishop and Minister had need have an hundred hands, and as many eyes to avoid scandals, and to dispatch the employment: So that he protesteth, That he cannot see, how many Bishops or Ministers can be saved; yea, and believes far more are damned, than saved. Synesius also professeth, Had he been ware of the vastness of the work, and charge of souls, he would have chosen many deaths, rather than have been a Bishop, or Presbyter in the Church; as he was, and a ve y worthy one too, from an eloquent and learned Philosopher. Thus, and to this tune, generally all those ancient Bishops, and most eminent Ministers of the Church; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nis. vita Thaum. Quanto in praecipitio stant illi, qui tot mortibus sunt obnoxii, quot habent in tutela animas? Cleman. Spel.  and this, not out of restiveness, cowardice, or want of zeal, piety, and charity, but merely out of unfeigned humility; (as Moses, Jeremiah, Isaiah, Ezekiel, and others,) abasing themselves, out of the high esteem they had of the glory of Christ, the honour of his Religion, the dignity of his Ministry, and the pretiousness of souls, for which, he had shed his sacred blood.  
9 Nor is the work (God knows) less or easier now, 
14. The Work not now easier, than it was, requires as able Ministers.  on our hands; nor the burden lighter; nor are our arms and shoulders stronger in these days, than in former times; that any men's confidence in undertaking, or forwardness in obtruding on that calling, should be now so great; when, indeed, we have (now) not only downright ignorance, and blunter rusticity, or heathenish simplicity, or barbarous unbelief to contend with; but also schismatical curiosities, fanatical novelties, heretical subtleties, superstitious vanities, cruel hypocrisies, political profanenesses, spiritual wickednesses to encounter. We are to deal, as Ministers even here in England, not with raw Novices, and callow Christians, or mere strangers to Religious Mysteries; but with such, as by much handling matters of Religion, are grown callous men, of brawny hands, gross humours, 
Periculosissimus animo morbus est (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) spiritualis inappetentia, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illa ●ause●bunda, quae satietat● in sac●is laborat. Cameron. Numb. 11.5.  of tough hearts; such as think themselves fat, and so full fed with Religious Notions, that they are grown pursy, almost surfeited, and past their appetite; longing like glutted and pampered Jews, for any novelties, though it be for Garlic, and Leeks, and Onions, amidst their superfluities of Quails and Manna: Nothing pleaseth their clogged stomaches, that is old, though never so true; nothing comes amiss, if it be but dressed up with novelty; old Christianity set on the new block of faction: O how welcome to many is a new Church way, a new fashioned Ministry, new ordered Sacraments, new interpreted Scriptures? With these wanton, proud, idle, lazy, coy, and scornful tempers, have we Ministers now to contest; with such Sophisters, as are ignorant, yet proud of their knowledge; need teaching, yet affect to be teachers; such as cast off all true Ministry, and Church Orders, and Government, when they most want them (as Feverish men do clothes to make them sweat, when they kick them off.)  
It is harder to deal with such men's arrogant, 
Difficulties in the Work of the Ministry.  extravagant humours; with their various, subtle, and sublime fancies in Religion, (which are like the running Gout, every where painful, no where permanent; very offensive, though very unfixed) than with those plainer simplicities, and that downright profaneness, which are in Heathens, and mere ignorant ones, who never took any tincture of Christian Religion; whose ruder and open persecutions, were not more pestilent to the true Christian Ministry and Religion, than these craftier undermine are.  
Nor do the Ministers of England so flatter themselves, that secular powers are so propitious to them, as not to find more than ordinary cause to keep up the dignity and authority of their Calling, by all internal sufficiencies, and external industry, rather than trust to the favours and benignities of men, either great or small, few or many. 
Basil. Mag. lib. de Spir. S. c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Niss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Gregory Thaumaturgus when he was a Bishop of Neocesarea in Pontus, blesseth God, That when he came first to his charge, he found not above seventeen Christians; and when he departed from them, he left not in all his Diocese, so many unbaptised, or unbelievers: But the sad task of many excellent Ministers now is, after many years' labours, to work upon the most rugged and ingrateful Christians, in many places, that ever were: Many grave men after many years' pains, having merited, and expecting from their people, that Christian usage for love, and respect, which becomes both sides; the more they preach, and the better they live, and the more they love their people, the more peevish and froward they find them: Like hot irons, they fly in the face of those that have heated them, and are daily forging them, both to solidity and beauty in Religion; these like cross-grained pieces, run with splinters into the hands and eyes of those that seek to polish them; they affect a petulant piety, and are taught by some, That much of their Religion consists in despising and separating from those Ministers, who have baptised and instructed them, and to whom the care of their souls is orderly committed.  
Nor is it only, hence, that the dignity of the Ministry is wounded, and the difficulties of the work increased, but even from ourselves also, who profess to be Ministers here in England; The Lord of the harvest pardon our over hasty intrusions, our importune forwardness, our unfitness for the work, our idleness in it, our vaporing of it, our sinister aims, our crooked motions, our improving both ourselves and others, more to private Factions, than to the Catholic Faith, or Public Peace; to popularity, rather than to piety; to pleasing, rather than profiting of people; by which ways, it must be confessed, many of us, Ministers, have miserably prostrated the honour of this sacred Function; increased the difficulties of our work, laid blocks and bars in our ways; helped to levelly the dignity of the Function to vulgar insolences; either contemning or invading it.  
As in a●l times, so especially in these, Ministers of the Gospel had need to be more than men; above the pitch of mortals, little lower than the Angels; who are to counter work deep and deceitful workers; to undermine and uncase false Ministers; to bear up, and recover Christian and Reformed Religion, with it main pillar and support, (the true Ministry) against those that seek to overthrow it. In the most serene and favourable times to the Church and the Ministry, a wise and gracious man should fear and tremble (though never so able, and by others recommended,) to undertake this work; so sacred, so divine, so justly to be avoided; If men looked not at high, holy, and eternal designs; yea, I should even think, the best men might well refuse the charge and calling, till God called thrice (as he did to Samuel,) till he even chid, or threatened them to the work, 
1 Sam. 3.8. Exod. 4.14.  as he did Moses. For if in any undertaking in the world a Christian might be disobedient, or would be deliberating, and demurring; and ask oft of God and man, Shall I, shall I run, it ought to be in this: Let him that finds not care and work enough to look to his own soul, cover rashly to take charge of other men's; how sad is it to see lose and indifferent livers, forward, and earnest to be Preachers, and undertake a Pastoral Charge? The Lord forgive, what hath been thus hastily huddled, and inconsiderately entered upon by any of us Ministers; and grant us, that after grace, which may recompense, and as much as may be, expiate the rashness of the admission and adventure, by the seriousness, diligence, and conscienciousness of the performance. Men, if they were well advised, and in good earnest, should rather need spurs and goads to be driven by others, than bridles, or pikes to keep them off from rushing into the Ministry.  
Nothing hath more debased this holy calling, 
15. Discouragements from the tenuity of maintenance.  and discouraged able men from it, than the necessity, here in England, in many places, to admit some men's tenuity and meanness into the Ministry and Live; who had no other motive, but to obtain a morsel of bread, and scarce found that for their pains; For which necessity a relief was long ago hoped for, and expected, if not promised, from the piety, and nobleness of the Parliaments of England; who could not, but see, that in many, if not most parts, either the Ministers abilities and pains exceeded the Benefice; or the starving tenuity of the Benefice, like an hungry and barren soil, 
Innovercante solo satae arbores quamvis generosiores & feraces cito sterilescunt. Varro. Tenuitatem beneficiorum necessari● sequitur ignorantia sacerdotum. Bishop Jewel.  eat up and consumed the Ministers gifts and parts; which at first were florid, and very hopeful, and so would have thrived, had they not been planted in a soil that was rather a dry nurse, than a kind mother.  
Nor was there then, or is there now, any way to avoid the mischief of admitting such minute offerers of their selves to the Ministry in places of so minute maintenance, unless the entertainment were enlarged; as is requisite in many Live, where the whole salary is not so much, as the interest of the money, bestowed in breeding of a Scholar would amount to, which an able Minister cannot live upon, so as to do his duty; yet this fault of ordaining and instituting weak Ministers (which arose from the hardness of Laymens' hearts) was better committed, than omitted by the Ordainers; for it was better, that such small timber (if as straight and sound, as can be had) be put in the wall, than the house in that place lie quite open, and decayed; Better the poor people be taught in some measure, the Mysteries and Truth of Religion, than left wholly wild and ignorant. I know, that as in a building it is not necessary that all pieces should be great and massy timber, less will serve in their place and proportion; yet the principal parts ought to be so substantial, that they might relieve the weaker studs and rafters of the burden; so that no danger might be to the whole Fabric from their feebleness, so assisted: The state of the Church ought indeed to be so ordered, that there should be a competency for all, and a competency in all, Ministers; but in some there ought to be an eminency; as in employment, so in entertainment; upon whom the greatest recumbency of Churches may be laid; whose learning, courage, gravity, tongue, and pen, may be able to sustain the weight of Religion, in all controversies and oppositions; which asserting and vindications require, not only good will and courage, but great strength and dexterity. The ablest Minister, if he well ponders what he hath to do, hath no cause to be very forward, nor should the meanest, that is honest and congruous, have cause to despond, or be discouraged in his good endeavours.  

Great care ought to be had for Ordination of able Ministers, and for augmentation of their Means to competency.  To restore the Reformed Christian Ministry in this Church, to its true honour, there should be greatest care had in the matter of ordination, before which, anciently the Church had solemn Fasting, Prayer, and Humiliation; But in vain (as to many places, which all need able Ministers) will this care be, unless there be also some necessary augmentation of Minister's maintenance; As the ablest men should be invited to the work, so none unable should be admitted; and none, once admitted, should have cause by the incompetency of their condition to be ashamed; and by their poverty, contract inabilities; as Trees grow mossy, and unfruitful in barren soils. Nor would this pious munificence be thought much by any Christian Nation, to which God hath been so liberal in his earthly bounty; if they did indeed value his heavenly dispensations, and the necessity, work, or worth, either of true Ministers, or of poor men's souls; whom itinerant Preachers cannot feed sufficiently, with a bit and a way; but they require constant and resident Ministers to make them thrifty and well-liking. I conclude this Paragraph, touching the great work of the Ministry, with that Character of an able Minister, which St. Bernard hath admirably set forth to Eugenius, the then Bishop of Rome, by which we may see, what sense was in those days (Four hundred and fifty years ago) of the duty of Ministers, and what kind of ones, holy men then required in the Church; from whom, our succession, without any disparagement from men's personal faults, is derived.  
Such (saith Saint Bernard) are to be chosen, 
Tales eligendi sunt Ministri qui sunt compositi ad mores, probati ad sanctimoniam, para ● ad obedientiam subjecti ad diciplinam, rigid ad censuram, Catholici ad fidem; fideles ad dispensationem, concords ad pacem, conforms ad unitatem. Qui regibus Johannem exhibeant, Egyptsis Mosen, fornicatibus Phineam, Heliam idolatris, Helisaum av●●is, Petrum mentientibus, Paulu● blasphemantibus, Christum nego●tantibus. Qui vulgus non spernant sed doce●nt, non gravent sed foveant. Minas principum non paveant sed contemnant, qui marsupia non exhauriant sed corda reficiant. De omni re orationi plus fidant quàm industriae sua. O si videam in vita mea Ecclesiam tatibus ni●a●● columnis. O si Domini sponsam cernerem tantae commissa●● fidei, tanta creditam puritati; quid nec ●●a●i●s, quidve securius. Bern. l. 1. ad Eugenium.  and ordained for Ministers of the Church, who are composed for their manners; approved for their sanctimony; ready to obey their Superiors; subject to Discipline; strict in their Censures; Catholic for their Faith; faithful in their Preaching; conform to the peace and unity of the Church; Who to Kings, may be as John Baptist; to Egyptians, as Moses; to Fornicators, as Phineas; to Idolaters, as Elias; to Covetous, as Elisha; to Liars, as Peter; to Blasphemers, as Paul; to Symonaical and Sacrilegious Trafickers in the Church, as Christ to the Buyers and Sellers in the Temple. Such, as may not burden, or despise the poor, but nourish and instruct them; not flatter, and fawn on the rich, but rather rouse and affright their proud security; not terrified by threats of Princes, but living and acting above them; not exhausting men's purses, but comforting their consciences, and filling their hungry souls with good things; who in every duty may trust more to their Prayers, than their Studies; to God's grace, than their own gifts and industry. O (saith he) that I might in my days see the Church of Christ, set, and built on such Pillars! O that I might see the pure Spouse of Christ, committed to the ear of such pure and faithful Guardians! Nothing would make me so securely happy.  
Thus, this devout and holy man in his times, to whose pious and earnest desire, I could hearty say Amen, if I did but hope that ever the request might be heard, and granted in my time; but, though all men be liars, yet we have a true God to trust in.  
As for that Liberty which some Christians plead, 
16. Private Liberty of gifts and public Ministry, not inconsistent.  (not upon a Socinian or fanatic account, as against any peculiar office, and power Ministerial, but) only in a fair and orderly way of Christian charity, and useful conversation; wherein private believers soberly and wisely communicate of those gifts of knowledge they have attained; not to the subversion of faith and peace in the Church or Consciences, but to the further confirmation of them; This, as it is no way envied or denied by any good Ministers, so far as God hath granted it, or the charity and zeal of any modest and humble Christian desires it; So there is no ground, either in Reason or Religion to be urged against the peculiar Calling and Function of the Ministry, from this Christian Liberty of Charity; any more, than there is cause to pull down any man's dwelling house, because there are some sheds and penthouses leaning to it; which have their uses and conveniences in their kind, and proportion, but not comparably to the main mansion; which hath far more strength, order, beauty, and usefulness: I shall afterward give a fuller account of that Christian Liberty in Preaching and Prophesying, which is by some arrogantly urged against the Authoritative Ministry, as any peculiar office and appointment of Christ.  
Only at present, I would endeavour to satisfy the sober and humble Christian, That the Calling of the Ministry, which is and aught in all Religious Reason, to be peculiar to some men, both in abilities and ordination, as well as in exercise of a divine authority, and special power, this (I say) doth no whit quench or repress, but rather regulate and preserve that true Liberty, which consists in private Christians conferring, admonishing, informing, and strengthening, one another in every good word and work; without any neglect, or undervaluing of the Public Ministry, where it may be had. To which, as commonly all well-taught Christians owe (under God) the light, 
1 Thes. 5.14. Warn them that are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unruly, disorderly, out of their ranks and places, where God hath set them in his church. 2 Thes. 3.6. We command you Brethren in the Name of our Lord Jesus Christ, that ye withdraw yourselves from every brother, who walketh disorderly, and not after the tradition which he received from us. Tit. 1.10, 11. There are many unruly and vain-talkers, etc. whose mouths must be stopped.  and soundness they have in Religion, so they know, That all gifts are bounded by the Word of God, which is the measure and touchstone of grace; that nothing is further from grace, than unruly living, and disorderly walking; that the gravity of Religion abhors all uncomely motions, and rude extravagancies; which are as far from true piety or zeal, as mad-pranks and rave are from being heights or excesses of reason. Private presumptions (be men's abilities never so great) may not proudly and uncharitably usurp against public order, peace, and authority in the Civil State; much less against that divine polity, which Christ hath established in his holy Family, the Church.  

Ministers not less necessary for the Church, than Commanders are for an Army. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. ep. ad Cor. p 46.  What wise Magistrate will allow it in a Subject? what discreet Commander (as Clement writing to the Factious Corinthians observes) will countenance that private and heady confidence in any Soldier, under pretence of valour, or hatred of the enemy, or zeal for the General's honour, and Armies good, without any Order, Commission, or Command, to engage himself upon fight the enemy, or commanding any part of the Army; to the violating of those just and necessary Rules of Discipline; in the exact observation whereof, the safety, strength, and honour of an Army, infinitely more consists, than in the Thrasonick forwardness, and fool-hardiness of any person in it, be he never so able or willing? which, Manlius Torquatus expressed, 
Livius. Dec. 1. lib. 8. Disciplinam militarem qua stetit ad hanc diem Romana res solvisti, etc. Triste exemplum sed in posterum salubre, etc. 2 Tim. 2.5. If a man strive for mastery; yet he is not crowned, except he strive lawfully. Secundum leges Athleticas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Refractarii. Disorderly Agitators. A Sect which Clem. Alex. tells of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. 320.  by that severity of putting his own son to death, for fight without order from him his General, although he fought successfully: For wise men consider, it is not so necessary to fight, or to preach, as to do both decently, and in order; nor shall any man be commended or crowned for either, unless he do them lawfully: Rashness is no part of any man's fortitude, much less of his Religion; nor is confidence any sign of true valour; nor boasting of courage; neither is confusion any ingredient in Christian charity; nor Faction any support of the Faith; nor disorderly walking any fuel of those holy flames, which dwell in the humble breasts of true Christians, and fill them with commendable zeal.  
The Church of Christ is compared to a City that is at unity in itself, and to an Army with Banners: 
Liberty must not expel Order out of the Church. Psal. 122 3. Cont. 6.3. Rev. 21.19.  These holy allusions are so far argumentative, by way of right reason, and religious proportions, as to assure us, That neither the strength nor beauty of this holy City can be preserved, unless the comeliness, order, and exactness, of those gemmeous foundations and walls, which Christ, and his holy Apostles have laid, and set up in doctrine, holy institutions, and peculiar Ministry, be observed and kept; which are not only guides and fences for the Church's safety and direction; but also limits and boundaries to all men's extravagancy in Religion: Nor yet can the majesty of this Heavenly Host, the Sacred Militia of Christ's Church on Earth, continue, either, as to its safety in itself, or its terror to its enemies round about, unless the Standard-bearers, the Ministers, 
Chrysost. in 1 Tim. hom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Heb. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isai. 10.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz.  whose office is to hold up the Banner of Christ's Cross, against the wisdom, power, and malice of men and devils, be supported and maintained; for these are appointed by Christ, the Captain-General of our Salvation, to be the directors of the Church's motions; and as the centres of its peace, and order, in its several bands and companies; which are the several Congregations: Who, without Ministers, duly placed with authority among them, will soon be as sheep without a shepherd; or, as soldiers, are when the standard-bearer faileth, easily scattered and destroyed. And indeed, nothing seems more to reprove and confute, the perverse dispute of some men against the settled order and calling of the Ministry, (who pretend to Military Discipline and Orders) than this consideration: For they cannot, but in reason be self-condemned; since, if they have any grains of Salt in them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Or. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Inter Cyclopes. Non tam spectandum quid agat quisque, quam quo ordine; nec tam quo animo, quam quâ disciplina. Ep. Wint. Andrews. Ordo postulat ut virtute eminentiores sint & loco superiores, qui habeant rationum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Or. 1. V d. Clem. Ro. Epist. ad Corinth. Numb. 11.17.  they cannot, but daily see, a necessity of exact order, and distinct power, which must be observed among themselves as soldiers; without which, Armies will be but heaps upon heaps; confused crowds and noises of men; if any one, who fancies his own, or an others sufficiencies, shall presently usurp the power, and intrude into the office of Captain and Commander; whose work is not only to use a few good words now and than, but to fight valiantly, and yet to keep both himself, and others in good order.  
No less is order necessary to the Church in its Societies; over which able and fit Ministers duly placed, have, not only the work of Preaching, lying on their Consciences, which requires more than ordinary and vulgar abilities; but, they have many other great, and weighty affairs, which they are to discharge, both publicly and privately; as workmen that need not to be ashamed; as those, that are meet instruments, and workers together with God and Christ, in the great work of saving souls; to which, if only memory, and a voluble tongue, and an oratorious confidence, would have served, there needed not so great preparations, and power of the Spirit from on high, to come on the Apostles; which not only furnished them with Matter what to say, and Languages wherein, but, with just and full authority to preach Christ's Gospel in Christ's Name; and to settle, a like constant Authority, Order, and Power Ministerial in all Churches, for holy Administrations; putting upon their Successors, whom they ordained in every place (as the spirit of Moses was put on the seventy Elders) of that Spirit; that is, of that same power Ministerial, which they had immediately from Christ. Nor was any one not rightly ordained, anciently esteemed, as any Minister of the Church, nor any thing he did valid; nor were any that adhered to such disorderly walkers and impostors, ever reckoned among good Christians, or as sound Members in the Church; 
Cypr. Epist. 76. De Baptisandis Novatianis, ad Magnum. Novatianus in Ecclesia non est, nec Episcopus ●●mputari potest, qui Evangelica, & Apostolica autoritate contempta, nemini succedens à se ipso ortus est. Habere enim aut tenere Ecclesiam nullo modo potest, qui ordinatus in Ecclesia non est. Quomodo gregi Christi annumerari potest, qui legitimum non sequitur pastorem? quomodo pastor haberi debet, qui manente vero pastore, & in Ecclesia Dei ordinatione succedanea praesidente, nemini succedens, à seipso incipiens alienus sit, & dominicae pacis & divina veritatis inimicus.  As Saint Cyprian, most eloquently and zealously, writes concerning Novatianus, who usurped the office of a Bishop and Pastor, among some credulous and weak people; despising the Ordination of the Church. How can he be counted a Bishop or Minister in the Church, who thus like a Mushroom grows up from himself? How can he have any office in the Church, who is not placed there by the officers in the Church; which hath ever had in it true Pastors, who by a successive Ordination, have received power to preside in the Church? He that sets up of his own new score, and succeeds none formerly ordained, is both an alien to, and an enemy of the peace and truth divine: Nor can that sheep be reckoned, as one of Christ's flock, who doth not follow a lawfully ordained Pastor. Thus Saint Cyprian, a Learned holy Bishop, and after a Martyr for Christ, testifies the sense of the Church, and all true Christians in his time, who flourished in the third Century after Christ.  
I will only add one place more out of Tertullian, 
Tertul. lib. de Praescrip. adv. Haereses. Edant (Haeretici) origines Ecclesiarum suarum, evolvant ordinem Episcoporum suorum, ita per successiones ab initio decurrentium, ut primus ille Episcopus aliquem ex Apostolis, vel Apostolicis vir● (qui tamen cum Apostolis perseveraverint) habuerit autorem & antecessorem: Hoc enim modo Ecclesiae Apostolicae tensus suos deferunt. Sicut Smyrnaeorum Ecclesia habeus Polycarpum, à Johanne Collocatum, resert; Sicut Romanorum Clementem, à Petro Ordinatum, etc. Traditionem itaque Apostolorum in toto mundo manifestatam in Ecclesia adest perspicere omnibus qui verè velius audere. Et habemus enumerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesiis; & successores eorum usque ad nos. Quibus etiam ipsas Ecclesias remittebant, suum ipsorum locum Magisterii tradentes. Qui nihil tale cognoverunt neque docuerunt, quale ab his deliratur. Irenaeus, lib. 3. cap. 3. De iis qu● decedunt ab Apostolica Successione.  who lived before Saint Cyprian, in the end of the second Century, whom Cyprian usually called his Master, for the learning, warmth, force, and eloquence, which were in his works, till his defection. Let these new Masters (saith he) and their Disciplies, set forth to us the Original of their Churches, the Catalogue and Succession of their Bishops and Ministers; so running upward without interruption; that it may appear their first Bishop or Presbyter had some Apostle, or some that persevered with the Apostle, for their predecessor and ordainer: For thus the true and Apostolically planted Churches do ever make their reckon; as the Church of Smyrna had their first Bishop (Polycarpus) placed among them by St. John the Apostle: So the Church of Rome and Antioch had their Pastors, or Bishops, settled by the Apostle Peter. Thus Tertullian, and with him Irenaeus, and all the ancients; who sought to keep the unity of the Spirit, and the bond of peace, Eph. 4.3. The purity of doctrine, and power of holy Discipline, in the Church of Christ. These holy men never dreamt of Self-ordainers, or of gifted, yet unordained Ministers; nor did they own any Christians in Church Society, or Ecclesiastic Order, and holy Communion, where there was not an evident, distinct, and personally demonstrable Succession of Bishops, Pastors, and Teachers, in Ministerial Authority, so constituted by holy Ordination, lineally descended, and rightly derived from the Apostolical Stem, and the Root, Jesus Christ.  
Nor is this, so divine an Institution, so solemn an Ordination, 
17. Peculiar Officers as Ministers, most necessary for the common people's good, as to Religion.  so sacred a Mission, and so clear and constant a Succession of Ministers, (whose office it is to bear witness of the Name of Christ, in his love, and sufferings, and merits, to the end of the World, till the number of Saints be perfected, till the work of the Ministry is finished, and the Body of Christ, his Church, fully edified, Eph. 4.12.) This, I say, is not of more concernment to the glory of God, (whose infinite and inestimable mercy is hereby set forth to mankind,) or more conducing to the honour of Christ, in his wisdom, love, and care, for his Church, than it is every way most necessary for the common good of those, whom the Lord is pleased to call to be his people, at any time, in any Nation, 
1 Cor. 1.21.  whatsoever; whose interest and benefit the Lord Jesus Christ far more considered (and so should all good Ministers do in their work,) than any particular ends, or advantages of their own; (Alas, the divinest advancement of true Ministers in this World, is their faithful labour; their honour must be their cares, and studies, and fears; 
2 Cor. 1.23, etc. Princeps in praedicando princeps in perpetiendo. Bern.  their crowns, their sufferings and sorrows, persecutions, and perils, contempts, crosses, and deaths for Christ's sake, and the Church's welfare:) But the peculiar benefit and advantage of the Christian flock, the faithful people of all sorts, is that which is most to be regarded; over whom the Lord hath made Ministers overseers; (not only at the first plantation of the Gospel, as the Socinians say, but also in a constant and clear succession of Public Ministerial Authority;) for this very purpose, That poor people may never be left as sheep without a shepherd; 
Mark 6.24.  that they may not either wander up and down in the wildernesses, or mountains of their own fancies; or be led away by others seductions; or be beguiled by the devil's wiles, and temptations; That they may hear, and believe, and persevere steadfast in the Faith; that they may neither be ignorant, nor erroneous, nor scattered and divided; that they may be preserved from rustical simplicity, hypocritical formality, heretical pravity, and schismatical novelty in matters of Religion; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 29.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, Perire, denudare, feriari, dissipare, rebellari, retrocedere. Buxtorf. Isai. 30.20. Thy Teachers shall not be removed into a corner any more; but thine eyes shall see thy Teachers.  that they may not perish (or be left naked, separated, scattered, idle, and rebellious) for want of vision; thereby sinning against God, and their own souls. The pregnant significancy of that one word, which Solomon's wisdom useth, hath these swarms or spawning of several senses: All which variety shows, That the state of common people is never more desperate, than when their Seers fail; when their Teachers are removed into corners; when God sends them no Preachers, or Prophets after his own heart; when people are not only without light, but put it out, quenching the Lamps of the Sanctuary, and loving darkness more than light; when they are given up to their own delusions, and others seductions; who blindly follow the visions of their own hearts, and the Prophets of their own sending, or the Ministers of their own ordaining; whom they shall have no cause to credit, esteem, love, or obey, as finding no competent gifts Ministerial in them, no Characters of divine Authority, or holy Succession, upon them.  

Ezek. 3.17. Heb. 13.17. They watch for their souls, etc.  People will easily be surprised when they have no watchmen to foresee, give warning, prevent, and encounter any dangers, of sins, errors, and temptations, which easily surprise the generality even of Christians; who are for the most part so busied, and encumbered, or so pleased and ensnared, or so burdened and oppressed with the secular and sensible things of this world, that they can hardly watch one hour with Christ, no not in his agony; if they had not some Ministers divinely appointed, to put them in remembrance; to stir up their affections, to provoke them to piety, to prepare them for eternity, both instructing them in the Faith, and praying for them that their Faith may not fail. Nothing indeed is more deplorable and desperate, than the condition of mankind, yea, and of any part of the Church of Christ would be, if the Lord had not commanded, and by a special providence continued an holy constant succession of the Ministers of the Word and Sacraments; who may be always, either planting, or watering, or pruning; and so, according to the several proportions of Christians, still preserving the truth, life, and power of Religion, so as it may descend to after ages. For there is no doubt, 
1 Cor. 1.21. It pleased God by the foolishness of Preaching, to save them that believe.  but without this holy and happy Succession of Ministers, either people would ever persist in their original ignorance, and heathenish sottery; or, although once planted with piety, yet they will soon relapse to barbarity, Atheism, and unbelief; or at best, content themselves with idle formalities, spiritless superstitions, empty notions, mouldy traditions, lying legends, plausible fancies, novel inventions, vain imaginations, or most desperate errors, and damnable doctrines; which is evident by the experience, as of former, so of these times; where few of those, that have cast off, and despised the lawful, and true Ministry of this Church, but either give over all Religion; or else think themselves capable, every night to dream a new and better way of serving God, and saving men's souls, than ever yet was used.  
This natural tendency to Apostatise from truth, 
18. As all Christians subject to Errors and Apostasies, so none more than here in England. Anglorum ingenia sunt aut varia & mobilia, superstitionibus & vaticiniis dedita; aut feroci quadam pertinacia aspera & contumaciter superba. Bodin. & Lansius. & Phil. Com.  to relapse to profaneness, to rest in hypocrisy, to run out to extravagancies, or to persist in errors, no people under Heaven are more subject to, than those of this Nation, England; whom, as God hath blest with a land flowing with milk and honey; so they have much of the iron sinew, and stiffneckedness of the Jews; for being full fed, they are also full of high and quick spirits, various and vehement fancies, finding out and running after many fashions and inventions. Don Gundamor, who had much studied the English temper, and knew how their pulse beat, both in Church and State, was wont to say, He despaired not of those violent changes here in England; which in no other Nation could be expected; who are generally content with their customs, and constant to their principles; whereas the English are always given to change, to admire novelties, and with most inconsiderate violence to pursue them: So that no Nation or Church under Heaven, have more need then, of constant, learned, able, and honest Ministers; who may show them, guide, and keep them in the good, right, and safe way of true Religion; From which, none are more easily seduced, than those that have either a sequacious softness, and credulity toward other men, as divers of us have; or an high conceit and confidence of themselves; which people, much at ease, rich and high fed, (as many in England) are most subject to; Insomuch, that we see the greatest dis●ase, as to Religion, now is, among us, not so much a famine, as a surfeit of the Word; and knowledge, which hath here been as the waters of the Sea, 
Hab. 2.14.  disdains those shores of order, office, and duty, which the Lord hath set for its bars and bounds in his Church: Christians in many places, having had great fullness, are come to great wantonness; and the enemies of the Ministry, 
The greatest enemies of Ministers make them most necessary.  and Reformed Religion in this Church, are not such, as have been kept meager, and tame with emptiness, and ignorance; but such as have been pricked with provender, high fed, by an able and constant Ministry. These are grown to such ferocious spirits, like pampered horses, whom no ground will hold; daily neighing after novelties; rushing upon any adventures; and impatient to bear those Ministers any longer, by whose bounty they have been so liberally nourished, with all means of knowledge, preaching, conferring, and writing; These now affect high racks, and empty mangers; subtleties rather than solidities, and novelties more than nourishment; yea, they are become the rivals of their Ministers, and und rtake like Balaams' Beast to teach their Masters; not only speaking with them, but against them; yea, seeking to cast them quite off, lifting up their heel against them, and trampling their feeders under their feet: Thus having either got the brid●e between their teeth, or having cast quite off their neck the reigns of Order, Government, and Discipline in Religion, 
Psal. 32.9.  they are become like Horse and Mule without understanding; without gratitude, civility, and common humanity; so far they are from sober piety: Running furiously without their guides, wantonly snuffing up the wind, and proudly lifting up themselves in their high crested opinions and presumptuous fancies of notions, gifts, prophesyings, and inspirations; Glorying in this riotous liberty and mad frolicks of Religion; which all wise, humble, and holy Christians know, are not more unworthy of, and uncomfortable to, all good Ministers (who taught them better) than they will be most dangerous, destructive, and damnable to those men themselves, who proudly affect those ruder and dangerous follies in the Church of Christ; who cannot (either they, or their posterity) be ever so safe, as in Christ's way, at his finding, and under his custody; where, with holy and just restraints (becoming Reason, Order, and Religion) there are also the most ingenuous liberties, and the most liberal fruitions: Wandering prodigals in Religion, who forsake the order and regularity of their Father's house, which is full of bread, will soon be reduced to a morsel of bread.  
And we see already, such as have in their pride and disdain most forsaken the true Ministry, are come by their riotous courses, to feed on husks; and from the harlotry of their wanton, and fine opinions, to consort with swine; having hired out, 
Luke 15.  and enslaved themselves to all rude, unjust, and profane designs, or else wallowing in filthy and sensual lusts, which makes them sin against Heaven and Earth, and be no more worthy to be called the sons of God, or the children of this Christian Reformed Church. So that we evidently see, That those men fight against God, against Christ Jesus, against the Reformed and Christian Religion; against the Word of God, which is the standard of Religion; against the Unity, Order, and Catholike conformity of the Church of the Christ in all ages; against the future Succession of Religion; against their own souls; against their posterity; against the common good of all mankind; and all such, as may want and enjoy the inestimable blessing of the Gospel, who ever fight against the holy office, divine authority, necessary duty, sacred dignity, and constant succession, of the Evangelical Ministers, and Ministry; without which the Church of Christ, like a Field or Garden, without di●igent and daily Husbandmen and gardiner's, would, long ago, have run to waste; and been overrun with all manner of evil w●●d, (which grow apace, even in the best Plantations;) if God in his wisdom and mercy to mankind, and to his Church, had not appointed some men, as his Ministers, to take care from time to time, that the field of the Church be tilled in every place; that the Garden be weeded, and the vineyard fenced; and this especially for their sakes, who are the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) most of men; whose cares and burdens of life, or whose dulness and incapacity, or whose wants and weakness, or whose lusts and passions, would never, either move them to, or continue them in any way, worthy the name of true Religion, if God had not sent and ordained (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Criers, 
1 Tim. 2.7. Praecones, vel Caduceatores.  Heralds, and Ambassadors, to summon, invite, and by pious importunity, even compel men to come into the ways of true piety, and happiness; which, being not only far above sinful flesh and blood, but quite contrary to them, had need have a Ministry, whose authority, for its rise, assistance, and succession, should be beyond what is of humane original and derivation; which who so seek to oppose, destroy, or alter, will certainly bring upon themselves, not only the guilt of so high an insolence against Christ, and injury against this Church; but also, will stand accountable to God's justice, for those many souls damnation, whom their vanity and novelty have perverted and destroyed, both in the present age and after generations, for want of true Ministers.  
These first weapons then, which the Adversaries of the peculiar Calling of the Ministry, hoped to find in the Armony of Scripture, or Right Reason, whereby to defend their own intrusion, and to offend that holy Function, and divinely instituted Succession, are found (I think) to have, as little force in them to hurt the Ministry, or to help the enemy, 
1 Sam. 17.  as Goliahs' Shield, Helmet, Sword, and Spear had, either to injure David, or secure himself; yea, (we see) those smooth stones, those pregnant and piercing Authorities of many clear and concurrent Texts of Scripture, both for precept and example, which I have produced, according to right reasoning, from Jesus Christ, and the blessed Apostles; To which, the Catholic practice, and custom of all Churches in after times, is as a sling directing them, more forcibly and firmly against the brazen foreheads of those Anakims, that oppose the Ministry; All these together, are sufficient to prostrate to the ground their proud height, and to put to flight that uncircumcised party, who have defied, and seek to destroy, the ho●y Ordination of Evangelical Ministers; whose poor and oppressed estate, although it may now seem, but as little David, with his Scrip and Staff, in the eyes of self-exalting adversaries, who despise and curse them in their hearts; yet these may find them to come in the Name and Power of the Lord; sent by God's mission, furnished with Christ's commission, and appointed by the Churches due Ordination, to be Leaders, Rulers, and chief Officers in the Church Militant, under His Excellency the Lord Jesus Christ; 
Heb. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who is the Generalissimo, chief Captain, and Prince of our Salvation; who having in former times delivered his Servants, the true and faithful Ministers, from the paws of the Lions and the Bears, (Heathenish force, and Heretical furies) will also deliver them out of the hands of these uncircumcised Philistims; who, having received from their Ministry, what ever honour and privilege, they can pretend to as Christians, yet now carry themselves, as if they were aliens from the Israel of God; and had never had relation to, or blessing from, this or any other true Church; where hath been a constant Ministry, not more famous for Learning and Industry, than blessed with all Evangelical excellencies, and happy successes: To which now, the Lord is pleased to add this crown of patience, under great tribulations, and of perseverance in suffering much evil discouragement, whe●e it hath deserved so well.   

CAVIL III. Or Objection about Christian gifts, and exercising in common as Preachers or Prophets.  
ALl impartial spectators may hitherto behold the salvation of God; how the insolent opposers of the Ministerial function, the men of Gath, are in their first encounter so deeply smitten and wounded, that they lie grovelling on the ground: The remaining motions which they may seem to have, 
Inconditi morientium motus & invalidi expirantium conatus. Sym.  are but the inordinate strokes of hands and heels, the last batteries, and weak struggle, which attend impotent revenge and exspiring malice; It will be no hard matter, to set my foot upon their prostrate power; and to sever their Heads from their Shoulders (that they rise up no more) by the means of that two edged and unparallelled Sword of the Scriptures, rightly applied; which hath both sharpness, weight, and brightness; the clearest reason, potentest conviction, and divinest Authority; with which they thought to arm themselves against the peculiar Office of the Ministry.  
Yet there are some seconds and recruits (who seem to have less fury and malice against the Ministry) who seeing the chief Champion of the Antiministerial faction, thus Leveled, come in, either as to the spoil, or rescue, (as Ajax to Ulysses) holding before them the shield of manifold Scriptures; Alleging, That notwithstanding there may be granted some peculiar Office and Institution of the public Ministry; yet, as to the power of preaching, or liberty of prophesying, the promise is common to all believers, 
Jo●l. 2.28. cited Acts 2.17.  for the pouring out of the spirit upon all flesh, in the later days: for the Anointing from above, which shall lead every believer into all Truth; so that they shall not need any man should teach them: 
1 Joh. 2.27. Rom. 12.6. 1 Cor. 14.1. 1 Thes. 5.19.20. 1 Cor. 12.7.39. Acts 18.26.  being all taught of God. That the manifestation and gifts of the spirit are given to every one for the good of the Church; in teaching, exhorting, prophesying, etc. Which every one is to covet, and may communicate to others, for their conversion, or confirmation; as Aquila and Priscilla did to Apollo's, and other Christians in Primitive dispersions; exercising and employing their talents received, if not as Ministers in Office, and ordained, yet as Prophets and gifted Brethren; if not as Pastors, yet as Teachers; 
1 Per. 4.11.  In like sort Christians, now, find their gifts of knowledge and utterance to great and good, that they cannot smother them, nor suffer them to be restrained and oppressed by the Minister's encroachment and Monopoly. Thus they, who would seem to be somewhat more civil and equanimous to the calling and Office of the Ministry.  

Answ. 1. Gifts in others no prejudice to the Office of the Ministry; nor warrant to any man public arrogancy.  My Answer first in general is: That all these and the like small shot, which Infaustus, 
* Socinno lib. de Eccl.  Socinus, 
* Oster●d. Inst. c. 42.  Osterodius, 
* Smaltzius de Ord. Ecc.  Smaltzius, 
* Radeccius de Eccl.  Radeccius, 
* Theoph. Nicolaides defence. Socin. c. 1. Acts 14 23. When they had ordained them elders in every Church. Acts 13.2. Separate to me Paul and Barnabas 1 Tim. 4.14. & 5.22. Acts 18.28. Heb. 14.17 2 Tim. 2 4. 1 Thes. 5.12, 13. 1 Tim. 5.17. 1 Cor. 12.18, etc. 1 Cor. 14.32. V 33. & 40. Rom 16 17. 2 Thes. 3.6. 2 Tim. 4.3. Primitive prophesying, what. 1 Pet. 1.19. Prophetae Sc●pturacum interprete erant maximè propheticarum & obscurarum. Ambr. Theoph. Chrysost.. Prophetarum munus erat mysticum Scripturarum sensum ad salutem auditorum explanare. Erasm. in. 1 Cor. 14. 1 Cor. 4.30. 1 Cor. 14.29, etc.  Nicolaides, and others of the revived Arians have afforded these Semiant iministeriall adversaries, have been oft discharged, and received, without any hurt, as to the divinely established Office of the Ministry; Having been either satisfied with all ingenuous concessions, as far as order, modesty, and charity will carry them; or refuted with just replies, against all vanity, arrogancy and confusion, by those learned men, who formerly or lately have given very sober, solid, and liberal satisfaction to any pleas urged, or scruples alleged out of Scripture; which will in no sort maintain idleness, vanity, pride, and confusion in the Church; under the specious names of liberty, gifts and prophesying; There are indeed many places exciting Christians to labour, to abound in every good gift and work; but yet as many to keep them within due order and holy bounds, becoming the honour of Religion.  
All those (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) gifts were never more eminent and common in the Church of Christ, than in those times, when the Ministerial power was by peculiar marks, ceremonies, and duties, distinctly and undoubtedly conferred on some peculiar persons; as, the Apostles, and 70. Disciples; on Timothy, Titus, and others, who were separated, and ordained, by fasting, praying, examination and imposition of hands, to be Bishops or Presbyters in the respective Churches, as they came to be capable of settled order and Ministry. And notwithstanding the extraordinary gifts of the Spirit, which were then conferred upon many, not yet ordained Ministers, we see, the Office and honour of the Ministry was never more clearly asserted, as divine (being set over the flocks by the Lord) so to be owned and esteemed, as distinct from secular entanglements, as an retire and complete employment, even for the best and ablest men, to which they should once ordained wholly give themselves, and attend on it. Never was order, and peace, and proportion in the Church more enjoined, and duly observed; never were disorderly and unruly walkers, false Apostles, self-obtruders, house-creepers, heaps of teachers, who caused divisions, more severely repressed, than in those Primitive times, when believers enjoyed most eminent gifts and graces for some ends: either in miracles, or tongues, or prophesying, (which was not that eminentest sense of prophesying (that is, foretelling things to come;) but the opening and applying the places of the Prophets, in the old Testament (which was then the only Scriptures the Church had; which St. Peter calls the more sure word of Prophecy) by which it might appear to the Church more clearly, that the crucified Jesus was the Christ, the promised, prefigured, and prophesied Messiah; so establishing the tradition and history of the new Testament (which concerned the Nativity, life, miracles, sufferings, death, resurrection, ascension, etc. of Christ,) by the places of the old; wherein oft times an Auditor among them might have that further light revealed to him, as to the fuller sense of any place, which another was handling; and this, but occasionally, not as a constant habit; only at present, it was beyond his natural abilities, or endowments acquired by studies, etc. Nor was this (than an extraordinary gift, for the confirming and establishing of the new planted Church, or Christians in the faith) ever used, as it ought, but with great order, all gravity, charity, humility and peace among those, that were truly so enabled: And when any vain pretenders came up to abuse it; the Apostle requires, that there be a due trial, and subjection of these spirits of the Prophets to the Prophets, who might wisely discern between true and false, between holy, wise, and excellent inspirations, (which were pertinent interpretations, or apt clearing of Scriptures,) and those weak, impudent, and impertinent ostentations, which were either very false and foolish, or vulgar and ordinary.  
Which, Secondly, is the most, 
2. Of right interpreting and applying Scriptures. 2 Cor. 2.17.  that our Antiministerial adversaries, who affect the name of Prophets, commonly amount too; while they handle the Scriptures (most what) with very unwashen hands; so brokenly, corruptly, rudely, rashly and perversely, as makes them not any way extraordinary Prophets, but ordinary proclaimers of their own ignorance, shame, and impudence: who think they may take liberty in nothing more, than in abusing and wresting the holy Scriptures, which are sufficient to make any man of God perfect, both in gifts and graces, in abilities and in humility: And which should not be handled either privately, or publicly, but with great humility, care, diligence, exactness and conscience; Since, 
2 Pet. 1.20. 2 Pet. 3.16.  as they were not of private and humane invention, so nor are they of private interpretation, after every man's sudden, unstable, and unlearned fancy; Who rashly singles out texts of Scripture here and there (as they do a Deer out of a Herd,) and runs them down, till they fall at the foot of his fancy or opinion; torturing and racking the places till they speak to his mind, and sense: Thus often times the Church of Christ hath seen men of proud and corrupt minds (as they say Toads of good Eggs hatch Cockatrices) from some places of Scripture ravished from their fellows, 
Omnia adversus veritatem de ipsa veritate constructa sunt: operantibus aemulationem istam spiritibus erroris. Tertul. Apol. c. 47. Dominici eloquii fures & violatores. Aust De Donatistis Retract. l. 21. Falsa interpretatio Scripturae est nervus Satanici regni. Hilar.  and wrested from the main scope and context, bring forth most heretical and monstrous productions; contrary to those truths, which are most clearly set forth in the whole tenor or Analogy of the Scriptures, as their great design and main intent: Such those of old were, against the divinity and humanity of Christ; Against the holy Trinity; Against the grace of God; and of late against the Law, the Souls Immortality, good works, both the Sacraments, all holy duties as forms; Against any resurrection and judgement to come, against the very being of any Catholic Church, against the Scriptures themselves; And so now against any Succession or peculiar order of ordained authoritative Ministers, to hold forth the Gospel of Christ, and true Religion to the world: So the Manichees from Eph. 2.2. By nature you are the Children of wrath, argued Nature of man to be Evil, And from a principle of darkness and sin, coeternal with the good God. Aust. Retract. l. 15. Apollinaris and Eutiches argued from the word was made flesh, That Christ had not two distinct natures, but only one, the flesh turned into God. So Arrius against the Divinity, Nestorius against the Unity of the person of Christ. The Anthropomorphites urged Scripture for those humane shapes, which they grossly imagined to be in God, as in Man; because God speaking to man, speaks as man, not as he is in himself, but as he is most conceivable by us. In none of all which errors, those Patrons of them, any more than these (for liberty of opining and of prophesying as they list) will seem to want either reason or Scripture; which sometime they will call a dead letter; yea and killing too; Affirming that both it and the Ministry too are needless; that all are taught of God, by a quickening Spirit and a Special unction, etc.  
The same men can prophecy too if you let them alone, against all civil property and common equity and honesty, 
1 Cor. 3.22.23. 2 Cor. 4.15. Rom. 13.8. Joh. 6.27.  out of that place, All things are yours, and you are Christ's, and Christ is Gods; Against borrowing, or at least paying any pecuniary debts; by Owe no man any thing, but love; Against all honest labour and diligence, by Labour not for the meat that perisheth, Take no thought for to morrow; 
Mat. 6.25. 1 Pet. 3.3. Tit. 1.15. Mat. 23.9.  Against all modesty and decency in clothes, by that, not of putting on of apparel; Against all restraints of Laws and bounds of holiness in any thing, by that, to the pure all things are pure; All things are lawful for me, 1 Cor. 6.12. Against all duty to Parents, subjection to Masters and Magistrates, 
1 Pet. 2.9.  by call no man Father, or Lord 〈◊〉 be not ye the servants of men, 1 Cor. 7.23. by being God's freemen; for, you are a royal Priesthood, ergo, no peculiar Ministry; whereas that was said, to the Jews first, who had a peculiar Priesthood, by which the whole Nation was blessed and honoured of God. 
Exod. 19.5.  Thus the devil, and his seducing instruments, never want their lectures, quotations, and common place●, out of the Scriptures; When pride, poverty and liberty, once meet together to prophesy as they list, what mad work do they make, with Scriptures, Religion, conscience, and all order and Laws of Church or civil societies? As those false Prophets in Germany, not long ago did, and others after in England designed to have done, 
Munter and Phifer. Hacket and Arthington.  making the holy Scripture, which is the pure fountain of life, the very sink and receptacle of all heady opinions and sordid practices.  
When as the Holy Scriptures, 
Purissimum veritatis sontem in puridissimam errorum sentinam vertunt haeretici. Jeron. S. Scripturae locis multi abutuntur, ut si quis medicinalibus ferramentis se graviter vexet: quae non ad vulner andum sed ad sanandū sunt instituta. Aust. Ep. 141. Sensus Scripturae expetit ●ertae imerpretationis gubernaculum. Tert. Nulla vox divina adeo dissoluta est & diffusa, ut verba tantum defenda●tur, & ratio verborum non constituatur. Tert●l. de pr●●l. ad Haer. Rom. 12.6. 2 Tim. 3.17.  which are the oracles of God and hold forth his mind to the world in matters of Religion, are to be understood and interpreted (not by minds leavened with heretical pride, or Schismatical peevishness, or captious and critical moroseness, or sceptical cavil and janglings (which commonly drive some other secular and sinister end, rather than any thing of true faith, good manners, and an holy life:) but, with all pious and cautious consideration, all humble diligence, and ingenuous candour; Which first regards, the joint Analogy, the concurrent tenor, and that clear proportion, or rule of faith and holy life, in doctrine, both ●●r mysteries, and moralities, which are evidently shining from many places, that are Indisputable; either for the clear Instructions in morals; or Institution in mysteries; or Imitation in Illustrious and commended examples for order and policy: All which are enough ●● make a man of God, and any Church of Christ, perfect to salvation.  
And such light, from the clear propotion, and concurrent harmony, or constant tenor of Scriptures old and new hath this point of the peculiar function of the Ministry Evangelicall; both from the practice and precept of Christ, and his Apostles, and others after them; to which the use and judgement of all Churches do fully attest: In that trial, approbation, benediction, imposition of hands, Ordination and solemn mission of some men in the Church to the Office and work of the Ministry, which is set forth in the New Testament: Against all which, so full clear proofs, and so constant a light, what ever can be urged, by single texts, or solitary and occasional examples, out of Scripture, 
Nolunt agnoscere ea loca S. S. per qua revincuntur: hic nituntur quae ex falso composuerunt, & quae de ambiguitate ceperunt. Tertul. de praes. 2 Pet. 2.16. Tantum veritati obstruit adulter sensus quantum & corruptor Stilus. Tert. de prae. ad Haer. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eplph. l. 75. Acts 8.4. They that were scattered abroad went every where Preaching the word.  must needs be by these objecters either weakly, or wilfully mistaken in the phrase and manner of speaking; or else is wrested as Saint Peter tells us by ignorant and unstable minds from the scope and design of the Spirit of God in that place, (which is the measure of all right Interpretation:) Or else it only relates to something done by the rule of occasional prudence; or speaks of some practice, which was only temporary not binding; or miraculous, and extraordinary; which cease, when the gift and occasion ceaseth; or it may be in some cases of urgent necessity, which might befall an Infant, planting, incomplete, inorganical Church; either not fully form and settled in the due order, or suddenly pressed and scattered with vehement persecution, and so forced from that order and exactness in outward Ministrations of the Church, which regard a social, 
ut cresceret pl●bs & multiplicaretur, omnibus inter initia concessum est Evangelizare & Baptizare, & Scripturas in Ecclesia explanare. Vbi autem omnia loca circumplexa est Ecclesia conventicula constituta sunt & rectores & caetera officia, etc. Vt nullus de clero auderet qui non ordinatus esset praesumere officium, quod sciret non sibi creditum, etc. Coepit alio ordine & providentia gubernari Ecclesia. Com. in Eph. 4. Amb. asscripta. Tit. 1.11. Gal. 5.12. 1 Tim. 1.20.  public, and common, more, than a solitary, and private profession of Religion, and which, in the Church's settled condition, they otherways duly and conscientiously observed, as the will of God. All which extraordinary cases are, in all wise men's judgement, very far different and distant from that of this Church of England, unless it may seem under some persecution, by slanderous tongues, by false Brethren, and deceitful workers, and disorderly walkers, the troublers of our Israel; whom the Apostle Paul's charity to this reformed Church, would (no doubt) have wished, that either their mouths might be stopped, or they might be cut off, and delivered with Hymenaeus, Philetus, and Alexander the Coppersmith, to Satan, that they might learn not to blaspheme the Scriptures, and the true Ministry, and this true Church, and in all these, the Gospel's and name, with the Spirit and grace of Christ, all which have been manifested among us by the Ministers of this Church.  

3. Those and the like places answered in general. The no validity of such captious dispute by Scripture, against Scripture.  Truly I do not think that the so oft repeaters of their Socinian Crambes, The objectors of those and the like single places, or those temporary and occasional practices in Scripture, by which men or women unordeined to be Ministers, did privately teach, or publicly prophecy, can be so weak and silly (many of them (for some of them are men only in malice, against the Ministers, but children in understanding;) as to believe, That there is any such weight or force in any of those objections, which their own reason and conscience (if not blinded with passion and prejudice against the Office of the Ministry,) will not tell them have very easy, fair and full solutions; Either first from the extraordinariness of the gifts, which were but temporary, and to which these men can with no face pretend, by any thing yet discovered by them, 
Adulteria Scripturarum & ●●positionum mendacia. Tertul.  (Their zeal to disgrace and destroy the Ministry, by perverting and wresting the Scriptures, is no sign of their Apostolical gifts, but of their Satanical or Schismatical malice;) Or secondly they are answered f●om the case of the Church in some places newly planted, or persecuted and scattered; Or thirdly, by the common exercises of private Charity among believers one to another; which all good Christians and Ministers allow still, and rejoice in the order, usefulness and modesty of those charitable gifts, and Brotherly exercises, which may ●n their proper place (being duly regulated) as well consist with the divine authority and peculiar eminency of the Ministerial function, as the Moon and Stars may be in the same firmament with the Sun; Although shining in a different time and orb, with different lustre, and to far less degrees of influence, yet to the same common end, the good of this inferior world.  
So that no wise and gracious Christian in reason can, or in conscience ought to sheathe those or other Scriptures in Ministers bowels, which are rather for their defence and assistance, Showing indeed the great use of a constant peculiar Ministry, to prevent the Church's desolations and such neccessities of meaner supplies: So far are they, from affording any ground, either wholly to give a bill of divorce to the settled Ministry (which by so many clear and pregnant texts is plain to be divinely Instituted;) or to encourage any Christians to entertain those proud and spiteful Peninnahs of pretenders to be gifted men; thereby to grieve and vex the Souls of the true and faithful Ministers (as she did hannah's devout meekness, 
1 Sam. 1.  with her malapert insolency) It is no argument to persuade the Church therefore to cast out of Christ's family the Stewards and dispensers of holy mysteries, which he hath appointed, because Christians have sometime in their enforced wander, 
Multum differunt lex necessitatis & ordinis: quod ita fieri debet, & quod aliter fieri non potest. Reg. Iu.  been relieved by some strangers, or private and mutual Charity; which may in such cases be great, though their gifts and provision be but moderate. However it were madness for Christians now where no necessity or disorder presseth, and when neither gifts are so good, nor Charity so great in any of these new men, to venture themselves upon their powers for supplies; who (like the foolish Virgins) have too little for themselves, however they boast of their full Lamps and Oil to spare.  
Such small and feeble oppositions then, 
Lib. de praesc. adv. Hear: Proprium hoc est haereticorum ex pancioribus Scriptura locis plura intelligi velle. Tert. ad Praxeam.  which (as Tertullian tells us) either Heretics or Schismatics are wont to bring from broken and abused Scriptures, for their novel opinions, their proud and pragmatic confusions, against the ancient and Catholic sense, which the Church hath always held forth by its practice, agreeable to the many clear and unquestionable places, do no more weaken the divine authority of those things which the Catholic Church upon lively grounds observeth (as it always hath this of a constant ordained Ministry) no more I say, than if Dalilah should have plucked two or three of Sampsons' hairs, 
Judges 16.  instead of cutting off his goodly locks and prodigious tresses. Nor may these false and flattering dalilah's of our times, (who by cauponating Religion and handling the Scriptures deceitfully, 
2 Cor. 2.17.  seek to betray the strength, honour, and order of this reformed Church in England, under pretences of great kindness) think, that by twitching thus one or two hairs, the Minister's strength will fail them; or that the Antiministerial Philistines shall presently be upon them, so as easily to prevail against the whole function of the settled Ministry; which being divinely instituted, and derived, will ever be divinely assisted: No, 
Mat. 28.20.  we find yet, (through the might of God's grace, and the testimony of good consciences,) so great a strength and holy courage, in all true and faithful Ministers, as is abundantly able to assert themselves, their function, and the reformed Religion of this Church of England, against all these Apollyons and abaddon's; We are not so dispirited, nor distressed, but that we can still rouse up ourselves in the strength of God, and in the Spirit of Jesus Christ, and in the authority of our holy function; so, as easily to break in-sunder all such withs and cords, by which the enemies, not so much of our persons, as of our calling and Religion, hope to afflict us; so that these uncircumcised in hearts and lips, shall not safely touch us, or mock us. 
Judges 15.17.  Only, as Samson did of the men of Judah, we humbly crave of the secular powers, which are now over us, that their hands may not be against us, to fall upon us themselves, however they expose us, thus to contend with those men of Ashd●d alone: 
Ps. 118.12. Et multitudine inimicorum & magnitudine pressus: & viribus & numero valentium. Ps. 22.12. Ps. 68.30.  Who came about us first like Bees with their importune stings, their vexatious dispute; But now they threaten to come upon us like fat Bulls of Basan on every side, with their horns lifted up on high to destroy us; But the Lord will be on our side, so that we shall not need greatly to fear what these beasts of the people (these unreasonable men) can do unto us; Who will soon be extinguished, as fire among the thorns, when once the Lord shall arise to plead his own cause, not only by the zeal, and patience, and constancy of his servants the true Ministers; but also, by stirring up the spirit of wisdom in the hearts of all true Christians; who will soon be ashamed of that levity, contempt and confusion, which these men's vanity, or impiety, and hypocrisy, would fain bring upon them, and their posterity, in this great concernment of the settled Ministry, and the true reformed Religion.  

The evil designs of such captious disputers against the Ministry. 1 Sam. 5.  There are (no doubt) who of a long time have endeavoured and sought opportunity, when they might bring with Carts and high shoes, by the illiterate rudeness of the seduced vulgar, the Ark of our Reformed Church and Re igion, into the house of their mish●pen Dagon, which hath upper parts like a man's, but the lower as a Fish, the head adorned with Christian Religion, but the tail deformed with superstition. They softly and fairly pretend liberty and improvement, with men's faces and women's hair (as the Locusts which risen out of the bottomless pit) but they will end in the Scorpious tail of licentiousness, 
Rev. 9.7.  superstition, and profaneness; Such Reformation will soon prove deformity. They speak of bread, but it will prove stones, 
Mat. 7.10.  and Serpents instead of Fishes. Such manifestations of private gifts in wanton and presumptuous Spirits, will soon turn to the quenching and resisting of the true light and heat of God's Spirit, whose purer flames are only fed with that holy Oil which flows from the golden vessel of the Scriptures, 
Zach. 4 12.  divinely infused into them, and diffused into the humble hearts of all good Christians by those pipes of the Ministry, which Christ hath appointed for that service: This Antiministerial Liberty, which some seek thus to dress up, by an adulterous and wanton bravery, against the calling of the Ministry, is like the woman which sits in the midst of the Ephah of wickedness; 
Zach. 5.7.  upon the mouth of which God will (ere long) cast such a talon of lead, as shall cover and stop it up, by the just indignation and abhorrence of all good Christians, to see themselves, this Church, the Ministers of it, and the Reformed Religion so much wasted and abused, by such prodigies of profaneness as some of them are: who speak nothing, but proud, and perverse things; full of bold blasphemies, and Anti christian confusions; under the colour of gifts and Liberties of prophesying; whereto as the wisdom and holy order set forth in Scripture give me countenance; so, in the next place, neither do these men's gifts, which they so boast and vapour of give any encouragement.  
For first no wise man doubts of those men's emptiness, which their great noise and sounding sets forth every where: 
4. The vanity and emptiness of these Antiministerials as to their pretended gifts. Vasa, quo ina●iora eo sonuntiora. Vulgus hominum, quae non in●elligunt impensius nio antur. Jeron. Males amorum Christianorum ut phreneticorum hominum & delirantium illud proprium est, Sibi semper adblandiri; de se suisque magna polliceri: jactabundi de Thesauris suis & divitiis, cum sint pauperimi; se reges somniant & ostentant, cum vincti, & caess, & laceri sint: vel uno hoc miserrimi quod sui ipsorum non miscreantur. Erasmus. Quartâ Lunâ nati plerunque moriones & Lunatici: Cardan.  showing they are very full of themselves; puffed up with their own leven; applauded also by some others, and blown up by people of their own size; who are as prone to flatter confident talkers, and undertakers, as Children are to fill empty bladders with wind; Pint-pots will cry up one another's capacity and fullness, till they are set near or compared and emptied into quart or gallon vessels; 'Twill then appear, though they were soon full and ran over, yet they held but little, and are soon exhausted. These Behemetick Preachers, Spagyrick-Illuminates, Familistick Prophets, and Seraphic Teachers, who pretend to such strange Prerogatives of gifts, and new Lights, above all other Christians, yea and beyond the ablest Ministers; like frantic men always boasting of their riches, strength, treasure, beauty, etc. amidst their sordid necessities, If a wise man come near them, he shall find, that as to any true light of good learning, or sound Religion, they are as dark and dusky, as if they had been begotten in the Eclipse of the Sun, and born in the last quarter of the Moon.  
In good earnest, I wish I could find any just cause, by their speech, or Pamphlets, to set my hand to those ample testimonials, which these gifted men every where give of themselves and their party: I have no envy at their parts, nor ill will against any of their persons, nor have I suffered (or at least am not sensible of) any particular injury from any of them: So that I can without any passion or partiality profess, that I never yet perceived any such sparks of eminent gifts, either in reason, or Religion, as renders them, either envyable or any way considerable in comparison of those Ministers whom they list to cry down, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isoc. Magno conatu nugas & nihil agunt. Portentiloquia fanaticorum. Iraen. Et sana & sanantia verba. 2 Tim. 4.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and disparage: Poor men, they are indeed admirable (but not Imitable) for a kind of chemical Divinity; which after much pains and puffing, vapours into smoke. They are rare for odd expressions and fantastic phrases, instead of the ancient Scripture forms of wholesome words; Nothing is more wonderful (as monsters are) than their affected raptures, wild speculations, and strange expressions: imagining that none sees their folly, because they shut their own eyes, and soar above the common man's capacity in specious nonsense: and calling those glorious Truths, which are sottish vanities, or shameful lies: What honest hearted Christian can bear the filthy and unsavoury expressions of some of these Antiministerial Ranters, Shakers', and Seekers? their metaphysical mincings of Blasphemy; their ridling of Religion; their scurrilous confounding of the Incomprehensible excellencies of God, of the Lord Jesus Christ, and of the Blessed Spirit, with the nature of any creature never so mean and sordid, that to them it's no wonder, if the Egyptian found so many Gods in his Garden, as he had Leeks and Onions, or Frogs and Toads; Thus amusing their poor and silly auditors with high blasphemies, 
Felice's gentes quibus haec nascantur in hortis Numina. Juv. Non credentium sed credulorum; non sanctorum sed insanorum; non illuminatorum sed delirantium Theologia. Iraen.  and most obscure extravagancies. Such of old were the rare speculations, inventions, and expressions of the Valentinians. Their Buthi, Aeones, Syzugiai, Pseudevangelia, Pleromata, conceptio spiritualis, umbra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And a thousand such blasphemous whimsyes, which Irenaeus tells of in his times. So that their Dungeon-like Divinity and Midnight Doctrines, instead of fair explications of Truth by Scripture reasonings and the demonstration of the Spirit therein, are rather like Hedgehogs, when they are handled, they wrap themselves up into such prickly intricacies; as makes them not only useless, ugly and untractable; but hurtful and scandalous to sober Christians and all true Religion; which these fellows dress up with their foul fingers, as Black-Smiths would do fine Ladies, sullying all they touch, while they would seem to adorn.  
Certainly, If spiritual gifts, and prophesying of old, had been such ordinary stuff, such raw and rude conceptions, such short thrums, and broken ends of Divinity, such ridiculous and incoherent dreams, such senseless and sorry confusions, as some of these Familisticall fancies usually bring forth, either extempore, or premeditated, I do not believe the wisdom of the Apostle would have bid Christians either covet it, 
1 Cor. 14.1. & 39 1 Thes. 5.20.  or not despise it. Both which precepts import, that such prophesyings as were of old, and are only fit to be used in the Church, 
Merito contemnendi sunt isti nugivenduli Prophetae qui-Ministerii Evangelici contemptores fastuosissimi, nihil tamen ipsi prof●runt praeter nugas nugacissimas, & mera delmia. Zanch.  had and aught to have such tokens of excellency and worth in it, for the edifying of Christians, as may induce wise and good Christians both to esteem it, and desire it; of which sort I think these presumptuous Prophesiers find but a few, either to follow them or desire them, which is not the least cause of their great envy and indignation against those excellent Ministers, who so much stand in their light, as far outshining them in all real abilities, gifts and graces, they still retain the best and wisest of the people in some fair degree of order and discretion, which forbids them to choose the figs of these new Enthu●asts, which are very bad, before those of their ancient Ministers, which are very good; between whom (indeed) nothing but extreme ignorance, or ranting profaneness can make any comparison; Nor will their loud (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) bostings of rare discoveries, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Profanas vocum novitates affectant, qui antiquas doctrinarum veritates deserunt. Aust. In aliquibus splendor est de putredine. Verulam. 2 Tim. 3.7.   admirable inventions, and singular manifestations, salve their credit, or long serve their turn: For what are their rarities and novelties, but either old Truths in new terms, purposely translated by such brokers of religion, out of the old forms of sound words? or else some putrid errors long ago buried, which these (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) searchers of the graves of old heretics newly light upon, and take for some rare hidden treasures. Their splendid fancies like chips of rotten wood may shine for a while, and serve to amuse, or scare those silly souls who are still in the dark, ever learning, and never coming, (by the means of these Teachers) to the knowledge of the Truth; but they will never be esteemed as beams or sparks of divine light, until all wise Christians have lost their eyes.  
I have many times been even astonished to hear, 
5. The arrogancy and impudence of some pretenders to gifts against the true Ministers. Sunt qui victum quaritant non sudore vultus sed impudentia frontis. Eras. de Monachis. Ventosa & ●ammis ista loquacitas Religionis modestiam velut pestilenti quodam sydere affl●t; nec veritatem ipsam minus quàm castiorem illam Eloquentiam, rebus sacris, & officiis divinis debitam & decoram corrumpit. Verul.  and read of the rudeness and incivilities of these Antiministerial boasters: their blustering and crowding into Ministers Pulpits; their voluble and rattling tongues; their no foreheads, their loud clamours; their active hands, their indefatigable agitations. I never wanted or wished any thing more in them, to make them complete Prophets, and Preachers, but only solidity, gravity, modesty, charity, some savour of learning joined with humility, and zeal with humanity; some methods of intelligible reason, and profitable Scripture-Divinity.  
Of all which they having so little, as amounts to nothing, yet I find they are always more than Conquerors in all their adventures; If they do but affront a grave, sober, learned, and godly Minister, (who is fit to be their father in Instruction, and possibly hath been so, before they thus degenerated) if they dare (as what dare they not, when they go sometimes like Wolves in herds, from place to place, s●eking what flocks, yea what Shepherds they may devour, seduce, or scatter?) If I say they dare oppose him in his own place with their impudent cavils, frivolous queries, or scurrilous objections: If they can but interrupt him in his holy ministrations, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Or. 26.  or give him some astonishment to see such unwonted evil spirits appear in the Church; If at length they can by barbarous and intolerable insolences, both of words and actions, disorder and hinder him in his holy offices, or at least sufficiently show the rest of the amazed people, 
Apud omnes gen●es illud invaluit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacra publica non sunt temeranda. In ●●c enim uniuscujusque gentis bominisque constat honos, quòd aliquem numini suo honorem defe●unt. Camer. Pro. 26 4. Isai. 36.21. Vé flammae frigida suffusa, sic & silentio non●●quam gravissimè reprimuntur, & coercentur petulantio●ū linguae. Aust. Perdes vocem in contentione, & nihil consequeris, nisi bilem de blasphematione. Tertul. 1 Kings 18.26  how safely they can contemn, and interrupt the public service of God (which kind of religious riot, never was tolerated in any civil Nation under Heaven, or among any the most barbarous, that owned any public worship of their God,) If the Minister (good man) blush, and be ashamed, or something disordered by them, and for them; If he in wisdom think fit to confute them wi●h silence, not answering such fools according to their folly; as Hezekiah advised his servants to entertain the petulancy of railing Rabs●k●h: Or if he so far gratifies their importunities, and bears with their rustical manners, and confused ●anglings, as to dispute with them, and by sober managing good arguments, without any passion, to drive them to apparent non-plusses, to all manner of confusions and contradictions; to a thousand absurdities, against all common principles of reason, against all fundamentals of Religion; against all Scripture evidences; against all Maxims, Logical, Moral, Historical and Theological; If his froward opponents, impatient to be so soberly baffled, are forced to quit all clear reason and Scripture proofs, retreating in vain, to their new lights, fond interpretations, and false glosses; to their Seraphic whimsies, and enthusiastical dreams, (which can save them, no more now from shame, than Baal could his self-wounding and vainly Clamorous priests) so that at length they fly to downright railing and threatening to scare the good man with the next troopers which they can get to appear with them; if at last, like Wasps, they are forced (by the godly Ministers learned gravity and constancy) to quit the place, and only leave their stings of reproaches behind them, being full of infinite malice, regret and despite for their confusion;  

Their insolent boasting after their vain opposings of able Ministers.  Yet presently, after this great Achievement, the Trumpets (or rams horns rather) must every where found among the Antiministerial party; The (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Triumphant songs must be sung; Every where it must ring; that the Walls of Jericho are fallen; Babylon is stormed, Antichrist is plundered; The Pulpit guards are routed. The victory is cried up; The Triumph must be adorned with colourable Narratives, bitter Invectives, lying Orations, and Philippick declamations: signifying, 
Et hoc proprium est eorum, qui de fide & Catholica Ecclesia minus recte sentiunt se suosque sectatores & asseclas magni semper face●e, omni grandiloquentia ornare, contra sentientes vilipendere, & summo d●spectui habere. Hoc Gnostici, & Symonia●, & Manichei, & Novatian● Donatis● 〈◊〉 & omne● 〈◊〉 heterod● 〈◊〉 va●e 〈…〉 clamore supal t & ●actantia. 1 K ngs 18. 6. The compare between the abilities of true Ministers, and these pretenders to be gifted men. Infensissima est ira & minime placanda simultas quae ab invidia ad desperationem procedit, & ideo idio habet quod alterius ●●●tiam assequi aut aemulari nequit. Lact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 8.9.  what glorious successes these doughty Champions had. Lastly, the poor Minister, without any regard to his age, learning, worth, or credit, together with his whole tribe and function, must in a fanatic pageantry be led captive; In their black coats, and mourning habits, they must sadly follow the Chariot of these invincible Heroes; who like Caesar, do but come, and see, and conquer any true Minister whatsoever, be he never so fortified with learning, prudence, experience, good credit and conscience; all these are but stubble to that fiery spirit, which is in these holy Incendiaries, who, like Don Quixots, or Knights Errants, have so many Romances of religion in their heads, strange fancies and enchanting opinions, that they never want Windmills and Giants to encounter; yea, and they never make adventures without glorious successes, and unimaginable M ●cles; doing more wonderful feats with a Dwarf, or a Squire, and an Enchantment, than ever the most fortu●●e General did, with the best disciplined Army of horse and foot. And in the heat of these Rodomontades of that credulous and cruel Fa●●or, their disdain of Ministers ariseth so high, that they meditate n●●ing less, than to sacrifice them all to their just wrath and indignation; as ●itas did Baal's priests (for so they call the best of our Ministers) as if all the English world had lately been convinced, by these gifted men, of their former errors, and converted by Miracle and fire from heaven at the word of these rare Teachers, from listening to, or regarding any more, their true Ministers.  
Thus is their ordinary overvaluing of themselves; thus their scorn of all others; thus their implacable anger against all able and good Ministers, which is therefore the more black and desperate, because it ariseth from Envy, and amounteth to despair, while they cruelly suspect, and sometimes smartly find, and sensibly feel the real abilities of Ministers, both publicly appearing, and generally esteemed by all wise and good Christians, far beyond their Phantasms, their frothy noises, and mere shows of being (as Simon Magus coveted to be esteemed) some great one; when he bewitched the people of Samaria, both great and small, so far as to think him the power of the great God. This makes them so touchy and impatient of fair disputes, of calm and sober Conferences, contenting themselves to be blustering scorners, and tumultuary opposers of those excellent Ministers, whom to compare to such Zanies, Dwarves and Pigmy's, (as to any true worth of men, or excellency of Christians, or abilities and gifts for the Ministry) were to honour these, and to disparage those too much.  
For what, I beseech you, (O wise and excellent Christians (for to you still I must appeal) are in good earnest those great gifts, and rare abilities which these later Donatists so much boast of against the true and Ordained Ministers of this Church? Are they those grave, learned, and well digested-collections; or those judicious, sweet, and wholesome Confections; or those cordial and spiritful distillations, of divine and saving truths, diligently gathered (as Industrious Bees do their Honey) from various readings, by assiduous studies, frequent prayers, serious meditations, and well-made observations? Are they from search and understanding of the Sacred Originals of the Divine Oracles, 
Whence the real abilitities of true Ministers; and what.  or from much converse in elaborate Commentaries upon the Scriptures; from diligent reading of secular and Ecclesiastical Histories; from good insight into all commendable Authors and Sciences? All which the studies and labours of holy and learned Ministers have competently or plentifully afforded them; and they have brought forth to the Churches of Christ, in all ages; and in no age or Church more liberally, than in this last age, and in this Church of England. By which Methods of wisdom attending daily at her Posts and Gates, true and able Ministers have filled, and are daily filling the treasuries of their minds, 
Mat. 12.35. Vetera legendo & meditando, nova invenire aiscimus. Quint.  with excellent and well-digested matters, both old and new, fitting themselves for every good word and work: All which digestions of holy studies, they seasonably, orderly, and discreetly bring forth with all the advantages (for the people's profiting) of grave, clear, Methodical and lively Eloquence, both in Praying and Preaching. These indeed have been, and still are, by God's blessing, the real Ministerial sufficiencies, which the true Ministers of England have been, and still are blest withal; which these pretenders envy, despair of, despise, and would destroy.  

The insufficiencies of of the Antiministerials, and whence.  Because they know indeed (and so do the most and best of men) that their short teddar will by no artifice of clamour, railing, and Popular flatteries ever stretch near to that proportion which true Ministers have, no more, than the Tead in the fable, could swell itself to the emulated Ox. Alas, all the frippery of these Brokers and boasters, (who have nothing but a Long-lane, or second-hand divinity, which they so much hang out at their shop windows) extends to no more than a plagiary way of filching and stealing whole discourses, or taking some Sermon notes, from some able Ministers preaching, or writing; This good matter they miserably profane and deface, with their evil prefacing, odd patchings, ragged mang●ings of it, and wild digressions from it, the better to conceal their theft; yet is this laziness and thievery the very best of their shifts; and among the most venial arts, which are used by these Wasps and Drones, which now begin to grow Hornets, and hope to drive the true Ministers, as the old Canaanites, out of this good Land, that they may inherit it; 
Jos. 24.12.  They have no other staves and crutches to lean their lameness upon, but only such as they have gathered out of the Ministers own woods, and now (like ungracious children) they beat with them both their own Parents, and the Planters.  
For, if at any time these brazen orators adventure to entertain their leaden Auditors (who like Callow birds gape wide, 
Ferreae frontu Oratores, plumbei cereb●i auditoribus delectantur.  and are greedy to swallow any thing which is brought them,) with stuff of their own proper mal-invention, un-preparation, and dis-composure; Nothing is commonly more weak and flashy, (like whites of Eggs without salt,) Nothing more lose, spongy, insinnewie, and unsubstantial, than what ariseth from no higher source than their own brains: their sudden and shallow fancies, which like Rhewm easily swims out of their lips, yea worse, many times nothing is more pestilently erroneous, and more fanatically confused; Even most unwholesome, and (to well-tasting Christians) most unsavoury medleys of filthy falsehoods, desperate and damnable doctrines, tempered (as the Ratsbane of old Heretics (which Tertullian tells of) was wont) with some mixtures of Scripture Texts, some light inspersions of Truth, 

Nihil proficit Congestio Scripturarum, nisi planè aut stomachi quis ineat eversionem aut cerebri. Tert. de H●●ret.  
Adjectionibus & detractionibus ad dispositionem instituti sui scripturas intervertit illorum praevitas. Cap. 17. Ibid. Appian. in Bell. Mith. Modestiora sunt errorum ut & vitiorum initia, ex quibus tanquam ex minutis ovis ingentes non rarò enascuntur serpents. Eras. Consuetudo peccandi tollit peccandi sensum & conscientiam. Ber. Ephes. 4.19. De novitate nomen, & ab improbitate famam quaerunt. Tert.   to make them more appetitious and passable with their (at first it may be) somewhat squeamish disciples, who by little and little, as Mithridates, wonting themselves to nibble and sip off poisons, come to that confidence, that they venture to quaff up any draughts, into which their bolder Mountebanks evidently squeeze, and infuse the venom of most loathsome Creatures; such as have spit out their poison, like the Racovian Catechism, and such like primers of the Devil, against Christ, and the holy Spirit; against the grace of God, the Law, the Scriptures; against the glorious Essence, goodness, and wisdom of God; against the Sabbath and Sacraments; against all duties, all distinctions of order, or office in the Church; against all restraints of humane laws, against all holiness, Morality, and modesty in men's lives; The only Antidote which their wretched hearers have against all these, or the like poisons of souls, is no other, but their custom of drinking such horrid and abominable liquors, whose venom hath so stupefied their consciences, that they are passed all feeling and sense, of either sin, shame, or sorrow. Nor is there ever any of these new Rabbis, who can content himself with either the orders of this Church, or the Articles of Sound doctrines, or catechistical foundations and principles which it hath embraced and propounded, upon very grave and good advice, as most safe and necessary for Christians; They must ever have some new fangle, either of opinion, or practise, to make them remarkable.  

7. Gifts alone make not a Minister, nor furnish him with true Ministerial power and authority.  But, if I should yield (which I cannot do with truth) or only suppose some of these men to have even ordinary Apostolical gifts, (as they vainly and falsely pretend) yet even these would not make them beyond, or better than falls Apostles, unless they had the call, mission and authority, which true Apostles had immediately from Christ, and which false Apostles untruly pretended to, who, though they taught the truth, yet with falsity pretended, they had seen the Lord Jesus, and were sent as other Apostles by him; Nor will those common gifts make them ordinary Prophets or Ministers in the Church, unless they have the ordinary call and mission, which Christ hath settled in the Church; A Serpent of gold, would not have brought those healing effects, which the brazen did, at God's appointment Gifts of knowledge and utterance alone, are not qualifications sufficient for men to challenge the right of Ordination to public Ministry; for the morals and practics of men, as well as their intellectuals, are much to be considered; the Priest might be able, and the Levite lusty for service, when they were unclean, and so unfit for the Temple. The levity, haughtiness, rudeness, boastings, and inconstancies observable in some men's looks, gesture, habit, and carriage (as St. Ambrose guessed at the mine and garb of two Presbyters, who afterward proved stark naught) makes them less fit to be ordained Ministers in the Church, than many, who have weaker gifts, but discover more prudence, gravity, meekness, humility, and diligence.  

Autoritas Charismata praesupopanit, at Charismata autoritatem non ponunt. Gerard. de Minist. Qualis ordinatio talis successus. Luth. 1 Cor. 3.3.  A stock, and gifts, and parts, either natural or acquired, though never so thrifty and spreading, is of itself, but as a crabstock, and can of itself bear no other than sour fruits, of Factions, Schisms, Emulations, and carnal confusions in the Church, till it is grafted with holy ordination, by that due ministerial power, which is in the Church: As there are formally, or truly, no true Sacraments, where the same Elements and words materially are used, unless there be also a right Minister of holy things, who acts and consecrates not in any natural or civil capacity as from his own mind, or other men's will, but by delegation and appointment from Christ; nor can there be a right Minister, 
In actionibus tam sacris quam civilibus id validum quod legitimum. Reg. Ju.  or Officer from Christ (as I formerly proved) where there is not a right patent, divine power and commission given in his Name by due ordination; as it is but treason and rebellion, for the ab●est Statesman or Lawyer, to undertake and act the part of an Ambassador or Judge, until he be made such, by those, in reference to whose will and work, such power and employment only can be conferred; That cannot be done in another's name, which is not done by his consent, 
Quo meliores eo dete●iores. Verulam. de Jesuitis.  and according to his declared will. Men of the greatest gifts, if they are disorderly in the Church, are but as Wens in the hod●, the greater the worse, the more they swell beyond the model and true proportion of the bodies features, the more deformity and inconvenience they bring to the whole body; nor hath any man any cause to boast of them; for it is not the greatness, but fitness of parts, which makes them handsome or useful to the whole; who knows not that great wits and parts are ofttimes great temptations? as was said of Origen, 
Magnum ingenium magna tentatio. Vinc. Lyrin. de Origine, & Tertul. Gen. 3.  whose frequent Preaching in the Church of Alexandria, before he was Ordained Presbyter, gave great offence to grave and godly men, imputing his after errors and fall to his too great forwardness and presumption. The Serpent, which was subtler than other beast's, is chosen by the Devil, as a fit organ for to convey his temptations: Proud and presumptuous gifts in men, are no better than those inordinate excrescencies, which exceed men's noses, or blind their eyes, or sometimes swell bigger than their heads; nor will their fate be better at last, than that of the Giants was, who presuming of his vast limbs, 
1 Chron. 20.6  and the extraordinary number of his fingers and toes, (which were twenty four in all) yet there wanted not of David's worthies, who slew him, when he defied the Church of God: 
2 Cor. 10.12.  If men be left to measure themselves only by thames lves, (as most of these overwise-men do) which of them but is prone to think very highly of himself? and like the Apes in the fable, fancy they can build as brave Houses, and Cities, and Churches, as the ablest man, but when they come to the Wood, th●y have not so much as Saws, or Axes, or any tools to begin the work withal?  
But these overforward men usually reply with great sadness and severity against Ministers Monopolising of the duty and office of Preaching the Gospel, That Paul rejoiced if any preached Christ; 
Phil. 1.18.  
8. Of St. Paul's rejoicing that any way Christ was preached. Phil. 2.21. Acts 17.11.  though of envy and evil will, though not Ordained, etc. I answer, first, It doth not appear, but those men might have due Ministerial power, to preach the Gospel; and yet through passion or faction they abused this power, seeking their own things, and not the things of Christ. Or secondly, It may be their preaching was, but private, domestic, and charitative Instruction or confirming of others, repeating as the Bereans, what they had learned of St. Paul, or other Apostles, which is not denied to any sober Christians, but only required to be kept within those bounds of Order and humility, so as it neither becomes rival to, or opposer of, nor yet a despiser, and at last an abolisher of the office of the public Ministry, which is the design of the presumptuous, and pretenders against the Ministers. Thirdly, If those whom the Apostle speaks of, were not Presages by office, but only by their own little motives of applause or profit, or Envy and the like, they were moved to preach the Gospel of Christ, yet they did not like ou● modern Intruders and Usurpers bo●st of Extraordinary gifts and call; nor did they deny, or seek to overthrow in others the ordinary power and office of that Ministry, which Christ and the Apostles had settled in the Church, and to which they pretended to have a zeal. Fourthly, at the worst, what ever they were, or did, regularly or irregularly, as to the point of Preaching Christ crucified, the Apostle so far rejoiced, not, as they were passionate, or peevish, envious, disorderly, etc. but so far, as God restrained them in any moderate bounds of truth-speaking. It was some joy to see a less degree of mischief, and scandal arise from their perverseness and spite; That they did not blaspheme that Name, and preach another Gospel; or corrupt this in points of doctrine, with Jewish or Heretical leaven; no less than they did with those tinctutes of passions, envy, and defects of Charity: A good Christian may rejoice at any preparation of men to receive the Gospel, 
In omni malo est aliqua boni mixtura; Simpliciter enim & absolute malum esse non potest; Neque enim est malum pura negatio, sed debiti boni privatio, neque est cognoscibile nisi per bonum. Tho. Aq. 1. q. 14. Non humane est imbecilitatis plena indagine conoscere quâ ratione Deu● mala fieri patiatur, quae non incuriâ sed consilio permittuntur. Salu. l. 1. Gub. Mirandum non est quod mala exurgant, sed vigilandum est ne noceant, nec permitteret Deus ex surgere nisi sanctos per hujusmodi tentationes erudiri expediret. Aust. Ep. 141.  as in the Indies, though they be first taught it, in much weakness and superstition; It is so far happy, in the worst of times and things, that there is no simple or sincere evil, which hath not some mixture of good in it, which it abuseth, else it could not be at all; and some extraction of good may be from it by the omnipotent wisdom of God, causing all things to work together for the good of his Church.  

God's permissions not to be urged against his Precepts and Institutions.  But what sober Christian will urge God's permissions against his Precepts and Institutions? The rule in the Word is still right, constant, and divine, though in the water of events, providence may seem crooked and irregular. God's toleration of evil, of disorders, or heresies in the Church, doth not justify them in the least kind against his Word, which forbids them. The Apostle was glad (and so may we be in evil times) that things were no worse, but he allows them not to be so bad; 
Quae permittit Deus non approbat in permisso praviter agente, quamvis appr●bet permissionem suam profundissimè & potentissimè sapientia quae bona ex malo ducenda novit. Vid. Aust. Ep. 120. & Ep. 159. In abdito est cons●lium Dei, quo malis bene utitur, mirificans bonitatis suae omnipotentiam. Rom. 3.8. Multa sunt in intention operantis ●ala, quae in eventu operis bona sunt. Aquin. Praescientia & praepotentia sua non rescindit Deus libertatem creaturae quam instituerat. Tertul. lib. 2. cont. Marchon. vid. Synes. ep. 57  nor would he approve the doing of evil, or the envy and spightfulness in preaching, that good might come thereby; He only considered it in the event, as to God's disposing, not in the agent or fact, as to man's perverting; A sober and wise man may make a good use of others madness and folly, as God doth of man's and devil's malice. One may rejoice, that there are some poisonous creatures, by which to make Theriacas and Antidotes; Many venomous beasts have the cure in them against their own stings and poison's.  
The same Apostle might rejoice in the supposed (not decreed and absolute) Necessity of Heresies (There must be heresies; 
1 Cor. 11.19. ) that (as in these times) the constancy of judicious and sincere Christians may be made manifest. It is some ease that Impostumes break, 
Plus est jucunditatis in sapientia Dei, quae bona è ma●is extrahit, quàm in malis molestiae. Lact. l. de Ira. Respondet Epicuri quaest. cur Deus permisit mala, cum & potens sit, & bonus, Permisit malum ut e●icaret bonum. Id. Acts 27.  whereby corrupt humours are let out and spent: possibly the Apostle might in some sense or notion have rejoiced in the storm he suffered, and the shipwreck, so far as it discovered Gods extraordinary protection to him, and for his sake, to those with him. And so may all his faithful Servants the Ministers, have cause at last to rejoice, when the Lord hath brought them and this Church to the fair haven, after this foul weather, which seeks to overwhelm them. But Christ is in the ship, and they have a good Pilot God, whose Spirit, with their own, bids them be of good cheer. The Lord can and will save his that be godly, from so great a death. But such joys are the serious and sincere raptures of very godly and wise men, far enough sequestered from the flashes of the world; which hardly ever discern in Events, what is of God, from what is of man; Good events, in which Gods overpowering is seen, are oft consequential, not intentional, 
Severa res est gaudium. Sen. Cl. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as to the second agents, and flow not from their will or virtue, but follow their work, through God's sovereign overruling; who, as St. Austin says, would not permit any evil of sin to have been in, and from the creatures pravity of free will, and infirmity of power, if his infinite both power and goodness, had not known how to extract the good of his glory, out of the greatest evil.  
And truly this good, we hope, through the mercy of God, 
The good which may come from this evil to true Ministers. Phil. 1.16.  both all true Ministers, and all true Christians in this Church of England, will reap, by this envy, contention, spiteful, unsincere and uncivil dealing of these Antiministerial Adversaries, (who cry up their new preaching, and prophesying ways, thereby thinking to add affliction to those bonds and distresses which are upon Ministers in these dangerous and difficult times,) That this will make all true Ministers more study to be able for to walk worthy of, and always to adorn that holy profession, and divine Ministration which they have upon them, that so they may stop the mouths of gainsayers, 
Tit. 1.9 Saluberrimus est malorum & inimicorum usus, quo illorum quadam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & meliores & vigilantiores reddamur. Erasm. 1 Cor. 3.1.  who lie in wait for their halting, and rejoice at their fall; Also it will breed in all others that are serious, sound, and good Christians, a greater abhorrency of these insolent and disorderly ways in the Church, the root and fruits of which are carnal, not spiritual, pride, faction, strife, bitterness, confusion, scom of religion, corruption of all true doctrine and holy manners, neglect and disuse of holy duties; profaneness and disposition to all superstitions, licentiousness, flatteries, and lukewarmness, as to the power of the true reformed Religion; As is most evident in those places, where these New-pretenders have most intruded themselves, and extruded the true and able Ministers. Sad experience will shortly teach all such as love this Church and Reformed religion, 
Contempt of tho Ministers of the Gospel, paves and strews the Devil's highway to all impiety.  how much it concerned them to have endeavoured great vindications, and by civil Sanctions of the honour of the public Ministry; That there may be exact care in the right authority for ordination, and true ancient succession, which conferrs the Divine power and office; as also good encouragements, and assistance in the due execution of it, that it may not be exposed to so many affronts, reproaches, and disgraces, of vile men, and insolent manners, who fear not, openly to contemn such a reformed Church, and it's so famous Ministry, together with the whole Nation, and the Laws of it, even in so high a nature and measure as this is, to vilify their public Religion, and to seek to extirpate the true Ministry of it▪  

Nulla magis illustrantur & co●fi●mantur religionis Christianae dogmat●, quam quae versutissima haereticorum pravitas & deturpare & eradicare conabatur. Cham●er. Doctis medicis dant pretium medicastri, ut veris Theologis insuisi & impudentes Theologastri: I●si morbi minus noxii sunt quàm medici imperiti. Fernel.  As good Laws oft rise by the occasion of evil manners, like Antidotes from Poisons; so advantages may at last accrue to the Reformed religion, and to the true Ministry of it, by these oppositions. Nothing makes the lustre of truth to shine more clear and welcome, than those clowdings and blasphemies, under which it may, for a time, be hidden and Ecclips●d; Nothing will make able Physicians more necessary and valued, than the swarms of such ignorant Quacks, as are of no value, who are more dangerous than any Plague or Epidemical disease; Nor is the estate of any Church, as to Religion, more safe, by the multitudes of preaching Mountebanks, in stead of True and able Ministers. In stead of Propating the Gospel, they will every whereso corrupt it with errors, so abase it with prejudices and scandals, so harden men against the power of it, by the rottenness and hypocrisy of their ways, that there will be more need of able and true Ministers to recover and settle the honour of the true Christian religion in this Nation, than if it were now first to be converted from Paganism; For the Devils strongest holds are those, which are fashioned after the platforms of religion, and pretend to more than ordinary piety.  

9 The Character of Antiministerial prete●d●rs to gifts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Or. 1.  So that when I consider the temper and form of this Antiministerial faction in England, I find, that their heads by a ricketly kind of religion, are grown too heavy for their weak and overburdened limbs; Their self-conceit of their extraordinary gifts and abilities, presuming themselves to be able to do, what ever they fancy, makes them more than ordinarily disabled, as to any good word or work; Like Narcissus, they are so deluded with the flattering Echoes of their ●ll● admirers; and so taken with their own fashion, in such false glasses; that they are like to d●at, till they die, and starve themselves, as to all real sufficiencies, by the fond imagination of how great gifts they have, and their ignorance of how much (indeed) they want. Nothing more hinders real abilities, than too hasty presumptions of them: If any of these glorios●es have any competent gifts of knowledge, as to some things of Religion, yet (like the Chickens hatched by the force of Ovens in the heat of Camels-Dung, as at Aleppo, Damascus, and other places in the East) they have commonly something in them, monstrous, odd, extravagant; either defective or superfluous in opinions, or practise; In intellectuals, or morals, or prudentials; Either vain or morose; 
Humanis oculis locata Religio. Cries. l. 9  light or tetrical; rude or proud; popular or affectated; Impatient of nothing so much as the bounds of that honest calling, in which God, and the Laws have placed them; 
Ardeliones isti tepidos se suspicantur nisi inquieti sint, nec zelantes satis se credunt nisi omnia incendiis commiscentes & pulcherrima quaeque Religionis in cin●res redigentes. Gerard. Phraeneticus & immundus ignorantiae Spiritus. Ire. l. 1. c. 13. Qui custodiet ipsos custodes. Tutela intutissima.  Unsatisfied and ever quarrelling with that sober, peaceable, settled way of judicious and humble piety; which becomes good Christians, adorns the Gospel, and keeps up the honour of the Reformed Religion, and of this Church of England; which, these men's late violent extravagancies, and disorderly walkings, beyond and contrary to all holy rules of Religion, all modest bounds, of reason, Law, and common order among men and Christians, seek to make weary, sick, and ashamed of itself; when it shall see itself rob and spoilt of all its able Ministers, Reverend Bishops, learned Presbyters, and orderly Professors, and only guarded by a riotous and incomposed rabble of such, whose ignorance, weakness and confusions will only serve to betray and destroy, the Reformed Religion; but never to defend it, against those many, malicious, crafty and well armed adversaries; who do but lie in wait for opportunities, to weaken, dishonour, disorder, and quite overthrow, both this and all other Reformed Churches.  
Alas, these gifted men, who spread so large sails, hang out such fair streamers, and seek to make so goodly a show to the vulgar simplicity, as if they were strong built, well rigid, and richly loaden vessels, (fit to endure those rough Seas and storms, to which both the Truth and Ministry of the Gospel are frequently exposed; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de Virt. & vit. Audacia est stupor quidam rationis cum malitia voluntatis conjuncta. Aquin. Eph. 4.14. Heb. 13.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. Ep. 14. Confidentia stultorum imperatrix prudentium scurra. Sido. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. or. 26. Temeritas inscitiae filia. ) are easily judged by all wise and truly learned Christians, to be but light keels, and flat bottomed Boats; by their floating so loftily; by their running so boldly over any shelves and rocks of opinion; by their putting into every small creek of controversy; which shows, they draw very little water; that they have not the due ballast of weighty knowledge and sound judgement; the want of which makes them so fool hardy, so apt to be tossed to and fro with every wind of doctrine; so prone to grow Leaky and foul, either letting in under water, cunningly and secretly, corrupt and brackish opinions, or shipping in above-deck, openly and boldly, whole Seas of any sinister ends, and worldly interests, that are abroad in the storms and waves and confusions of civil affairs; from which the best Christians study always to keep themselves most free and unspotted.  

Mat. 23.5. Confirmatur hypocrisis Pharisaei quando ampliantur Philacteria. Chrys.  The large Philacteri●s of pretended preaching gifts, which some men so Pharisaically set forth to the vulgar view (who as St. Jerom saith, easily admire what they hardlyest understand) do not presently make them such Rabbis, and teachers in Israel, as they fancy and affect to be counted, where there is or may be had far better supplies of such able, and right ordained Ministers, as the Church of England hath brought up. These are graces and gifts of the Spirit to be showed in men's silence, as well as in their speaking: (as he that knew how to hold his peace put in his name among the famous Orators;) Yea if the case of this Church were so desolate as some pretend, and destitute of able and faithful Ministers, (which blessed be God it yet is not) yet few of these forward intruders of themselves have such sober gifts, and well-grounded knowledge in the mysteries of Christian, and in the ordinary controversies of the Reformed Religion, as might supply the Church in its cases of necessity; wherein any Christians or Churches may possibly crave and have some relief, as to the teaching, confirming, or comforting part of the Ministry, from the larger and golden rule of Charity; Where Christian communion makes believers useful to each other, not out of Office and special duty, but out of love, and that general relation they have to each other; Which necessity thanks be to God is not yet the Case of this Church, nor sha●l ever need to be (by God's blessing) if Magistrates and true Ministers would do the duties, which become them in their places: Though the Harvest be great, yet the Labourers are not few, which are of the Lords sending, 
Mat. 9.37.  if they may be suffered to do the Lords work: And if those sturdy gleaners and pilferers (who thrust themselves into others men's fields and labours) did not every where disturb and hinder them by their sharking and scrambling. 
10. The Church's supplies in cases of necessity, When true Ministers cannot be enjoyed. John 2. Lando factam de necessitate virtutem; sed plus illam quam elegit libertas non indicit necessitas. Ber. Ep. 113. 1 Kings 17.6. 1 Kings 17.   
Who doubts, or denies, but in cases of real, not feigned, affected, or imaginary necessity, when Christians are forcibly deprived of their true Pastors and Ministers, the Lord Jesus Christ, who hath special care of his Church, by the assistance of his Spirit, can turn the water of some laymen's weaker gifts, into wine, for the Instruction, confirmation, and consolation of scattered and desolated Christians; Although those teachers are not every way exactly prepared, nor fitted for every work of the Sanctuary? Rather than poor Christians, that hunger for the food of Heaven, should wholly want refreshing, Ravens shall feed them, as they did wildred and banished Eliah: A lay man's barrel of meal and cruse of Oil, that is, his good skill and sound understanding in the main fundamentals of faith, and holy practice; Also in those gracious promises which God hath made to upright hearts; these may have miraculous augmentations and effussions to sustain a widowed Church and Orphan Christians in time of dearth: But we must not therefore suffer these Acephalists, these circulators and beggars to persuade us, 
De Acephalis. Hos neque inter laicas n●que inter clericos Religio detentat divina: mixtum genus est prolesque biformis. Isid. Hispa. de off. Ec. lib. 2. c. 3.  that we are famished in our father's house (where we see servants are wanton with fullness of Bread) merely that they may boast, how they have made us to eat of their mouldy scraps, and drink of their musty bottles. In the confusions of a family, where violence overbears settled order, (removing both chief and inferior Officers;) those supplies are commendable, which the charity and discretion of any servants can afford one the other, yet without usurping any place and authority, which they have not, over others: But in a settled and orderly family, where there are Stewards and Officers appointed, it is a preposterous charity for every Servant to undertake to give to the Children, or Servants of the family, their portions. Precedents of extraordinary sustentation with Bread, Wine, and Oil, either by miracle or Charity, are no warrant for any men's presumptions, rashness, and disorder, in ordinary cases, any more, than those forenamed examples should justify any man from madness, who presuming of extraordinary supplies, would cut up all Vines, or plant no Olives, or use no tillage and Husbandry, which are the ways of Gods ordinary providence, both to exercise and reward men's honest and orderly industry. In like manner, where the Churches or societies of Christians greater or smaller are blessed with the enjoyment of those institutions and gifts which Christ hath appointed and bestowed for the joint and public good of his Church, in planting, preserving, and propagating true Religion with good order: (which ever was, and is to be carried on by the right Ministration of the word and Sacraments, and other holy Offices properly belonging to duly ordained and authorised Ministers) there, no pretended liberty, or affected and self-made necessity, 
Prima est necessitas quam praecipientis Dei autoritas imponit; Secunda, quam permittentu providentia dispensat; Tertia quam deficientis in officio negligentia cogit, quam & peccatum esse & sui paenam credas. Bern. Necessitas quod cogit defendit, modo absit malum morale. Eccl. 10.8.  no right of common-age or levelling zeal, may violate the bounds, which Christ hath set, and the Churches ever observed; He that breaks the hedges of Religious order in the Church, the Serpent of an evil conscience shall by't him.  
All true Christian Liberties, that is, such as are 
* Libertas ut matrona, decora non est honesta si non sit. Gibeuf. 1 Kings 8. Augustior Salomon in genua procumbens, quam in solio sedent: ornatior orans quam imperans. Jeron.  comely, 
11. Of Christians Liberty to use their gifts.  orderly and useful, are by all godly and learned Ministers, allowed, and encouraged, in all faithful people, of whatsoever calling, quality, and condition; Masters in their families; Magistrates on their Benches; Commanders amidst their Soldiers; Princes among their subjects, cannot appear, more to their honour and advantage within their places and callings, than, when, like Solomon, they shine with that wisdom, piety, and devotion, which becomes all true Christians, on all occasions; and may make them merit the honour of Princes and Preachers too in Jerusalem; which liberties and abilities, the humble piety of wise and modest Christians knows, how soberly and discreetly to use as to any occasion of private charity, or public edification in their places; yet not insolently and unseasonably to abuse it: so, as to disparage, neglect, and usurp upon the public ordained Ministry. Every one may read and recite, and tell others of an Act or Proclamation, and help them to understand it; but only an Herald or Officer may publicly proclaim it, in the name of him that grants it. Children or servants in any family may impart of their Provision and Bread to one another in charity and love: but this they do, not as Stewards and Officers, whose place is to give to every one their portion in due season. We read the Bereans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, More noble: Not for undertaking to Preach, but for industrious searching the certainty of the truth, duly Preached to them by the Apostles. Nothing is more generous and noble than orderly and Religious Industry. It were happy for all good Ministers, 
Acts 17.11.  if there were every where more of those noble, generous and industrious Christians among their hearers, who like the Bereans, by often meditating, searching, repeating, mutual conferring, applying, and (if need be) by further explaining, as they are able and have experience, of the word, duly Preached to them, would as it were break the clods, and Harrow in the good Seed, after the Ministers Ploughing and Sowing: Yet still there is a large difference, between a true Ministers Preaching in God's name to the Judges at Assizes, and the Judges reciting or applying some points of the Sermon, with wisdom and piety; so far as suits with the charge he gives; not as a Minister but as a Christian Magistrate; whose Commission is only civil, 
Spontanea voluntate non sacerdotali antoritate obtulerunt sacrificia, Abram, Isaac, Jacob. Isid. Hisp. l. 2. off. Eccl. c. 3.  to do civil Justice according to Law, and power given by man, between man and man; the other as a Minister is sacred; to reveal the righteousness of God in Christ, to men, for the eternal salvation of their souls.  
But why any Christian should affect in peaceable times, and in a plentiful soil, to have either any man that lists to employ himself, or no Husbandmen or labourers at all in God's Field and Vineyard, who by special care, skill, and authority should look to its right ordering and improvement most to the increase of God's glory, and the Church's benefit, I can yet see no reason; save only those depths and devices of Satan; which are hid under the arbitrary speciousness and wantonness of some poor gifts, the better to cover those designs, which the pride, malice, hypocrisy, 
Sophillae verborum magis esse volentes quam discipuli veritatis. Irenaeus de iis qui successionem Apostolicam deserunt. l. 3. c. 40. 1 Cor. 14.32. In docti praepropere docentes plerunque dedocenda docent; plus zizanii quàm tritici seminantes: culturam Domini inficiunt magis quam perficiunt. Aust.  and profaneness of some men's hearts aim at; which are not hard to be discerned in many men, by that extreme loathness, and tenderness, which those tumours, and inflamed swell of their gifts, and self conceited sufficiencies have, to be tried or touched, by the laying on of hands; that is in a due, exact, and orderly way of examination, approbation and Ordination; The fear is, lest if such pitiful Prophet's Spirits should be subject to the Prophets, they should be found to have more need to be taught the mysteries, and principles of Religion, than any way fit to teach others, by a most preposterous presumption; whose foolish haste makes but the more waist, both of Peace and order, truth and charity in the Church.  
The greatest abilities of private Christians, being orderly and humbly exercised, are no way inconsistent with the function of the Ministry; they may be easily and wisely reconciled, however some men (whose interest lies in our discords and divisions) would fain set them at variance; That Ministers should be jealous of their ablest hearers; and these emulous of their faithfullest Ministers. No hearers are more welcome to able Ministers, than such as are, in some kind, fit to teach, reproove, admonish, and comfort others: Nor are any men more humbly willing to be taught and guided in the things of God, by their true Ministers, than those who know how to use the gifts of knowledge, they attain, without despising the chiefest means by which they and others do attain it; which is, by the public Ministry of the Church: This enables them to benefit others, in charity; but not to boast of their gifts in a factious vanity; or to give any grief, or disorder to the Ministers of the Church; who besides their labours in the Pulpit, have so furnished the Church with their writings from the Press, that, such Christians as can content themselves with safe and easy humility, rather than laborious and dangerous pride, may, upon all occasions, (I think) full as well, and for the most part, far better, make use, in their families, of those excellent English Treatises, Sermons, 
The use of excellent Books of Divinity Printed in English, far beyond most men's prophesying.  and Commentaries, which are judiciously set forth in all kinds of Divinity, than any way pride and please themselves in that small stock of their own gifts, either ex tempore or premeditated; which serious reading of those learned and holy Ministers works would do every way as well, and far better than this, which weak men call prophesying, that is, reciting (it may be by rote) some raw and jejune notions, and disorderly meditations of their own; which must needs come far short of reading distinctly, and considering seriously those excellent discourses, which learned and wise men have plentifully furnished them with, both with less pains, and more profit to themselves, and others; I am sure with less hazard, of error, froth, and vanity, than what is incident to those self Ostentations of gifts, which have more of the tongue, than heart or head; and ofttimes resemble more the Player, than the Preacher.  
So that the late published Patron of the People's privilege and duty as to the matter of prophesying, needed not to have added to his Book the odious title of the Pulpits and Preachers enoroachment: 
12. Animadversions on some passages in that Book called The People's Privilege and Duty as to prophesying, etc.  For, if that Author will undertake to regulate the trial and exercise of those gifts of Lay people, which he finds or fancies in them, within such bounds of real and approved abilities, of humble, useful, and seasonable exercising of them, without any Enter fearing with, or diminution of the function, and authority of the true, and orde●ned Ministry, which is the aim he seems to propound, I will undertake that no able and good Minister shall forbid the Banes, which he hath so publicly asked; Finding indeed no cause, why these two may not be lawfully joined together, in a Christian and comfortable union, the public gifts of Ministers, in a public way of divine Authority; and private gifts of the faithful, in a way of private Christian Charity: Nor ever did the Godly Fathers and Ministers of the Church encroach upon, put away, or give any bill of Divorce to the humble and usefully gifted Christians Liberty; Only, finding by experience, that (like Dinah) it is prone to gad abroad, run out through wantonness, pride, or weakness, to much disorder, vanity, and confusion (besides foolish and corrupt opinions,) and of late, to a petulancy, contempt, and emulating of the public Ordinance of the Ministry, the wisdom of the Church, in all ages (for aught I can see) did think fit to keep it, within those safe and privater bounds of families, or at most within such friendly meetings, as are short of public solemn Church assemblys: Nor was the modesty of any humble Christian ever grieved, that his abilities should be so wisely restrained; While yet, it had all private freedom and due encouragements; And in public far better and more orderly supplies from Gods rich treasury, than from its own purse and penury.  
As for the public use of that Liberty and gifts of prophesying, which that Gentleman so much cries up and magnifies; I do not think him so much a puny in discretion, but that he must needs see, it will be encumbered with many and hardly evitable inconveniences, 
Inconveniences attending that prophesying of the people on the Lord's Day.  so that it will be easy for a wise man to see the Quare impedit. For first, most good Christians are commonly well satisfied with those solemn public exercises, and duties, upon the Lordsday, as praying oft; reading oft; expounding the Scriptures; Catechising many times; and twice Preaching always; besides the celebrating of one, or both Sacraments; All which are the blessings, which the bounty of God hath plentifully provided for Christian people, and poureth on them every Lord's Day by the Labours of their faithful and able Ministers; whom Christ and the order of the Church, have undoubtedly set over them in the way of Divine Authority; And to whom all serious Christians attend, as of duty and conscience; affording means sufficient, by God's blessing on their devout attentions, judicious understandings, retentive memories, fervent affections, and suitable conversations, to save their souls; For whom it were infinitely better, to have every where such a Minister duly settled, and competently maintained, by those Revenues, which are in all Law both divine and humane, due, as given for this service of God and the Church; than for Christians to be fobbed off, with new projects of Prophets, gifted Brethren, and modern Itinerant inconstant and Mendicant Preachers; which will amount to nothing but mischief; however they may make a show for a while, as if there needed no constant resident Ministers, or other settled and ordained Ministry; That so a way may be made to ignorance, superstition, Atheism and profaneness, First; And in time, that sacred Revenue which is given to God, for the maintenance of his public service and Ministry, may be turned to some secular uses, and come into private purses. It is most evident, that what prophesying exercise is by any gifted Brethren added (in public) on the Lord's Day to this sufficiency of the Ministry, will (for the most part) come very short of that weight, worth, and Authority, which usually is in the Ministers learned pains; So that, it will seem, but as a Churl upon the Gentleman; as tedious and nauseating, as small Beer and Water, after men have drank well of the best Wine; Or as the scraps of coarse and plain Country far, after men have been filled with a feast of marrow and fat things.  
Besides, this exercise of prophesying, which that Gentleman so pleads for, will hardly find any convenient time, or temper in Christians minds, on the Lord's Day, either among or after the public duties of the Ministry; It must needs seem, as unseasonable, flat, and tedious, 
Cavenda vel maxime in sacris, ne sit satietus; Ne minimum devorando, fastidiosa sit regurgitatio cibi. Cui digerendo vacare debes, ut salubriter nutriare, Greg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cl. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 6. Solonis dict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Instantur potius ad morbos & vanitatem, quam superfluis ferculis nutriuntur ad sanitatem & vires. Ber. Amarat nimietas quod poterat condire mensura. Chrysost. p. 125. Pro. 27.7. The full soul loathes the Honey comb. Mal. 2.7. Heb. 13.7.  as all superfluities and excesses in matter of Religion easily do, when they border never so little upon the Nimiety or too much: It is great wisdom to keep people short from a surfeit of holy things; and to leave them with appetites, and give vacancy for digestion, rather than to cram and cloy them with matters either of superfluity, or curiosity; when indeed men do scarce with cheerfulness and intention bear the holy duties of clear divine use, and most absolute necessity; In all which, common people, by this super-addition of a prophesying exercise on the Lord's Day, will be but hindered from that profitable Meditation, and careful remembrance, of what they have already plentifully heard from the Minister, whose lips ought to preserve knowledge, and on which the people ought to wait, as those that must give account of their souls.  
It will then be neither convenient nor useful (as it is not necessary,) to bring up Prophesying thus in the rear of preaching, as to the common people's capacities or occasions; yea, rather it will be to the injury and hindrance both of Minister, and godly people, on the Lord's day, unless you be sure to provide the people seldom any Minister; and none constantly resident; or else such weak and shortwinded Preachers, that they may be sure to give time and room enough to these eager Prophets, and to be only as foils to set off their fresh and more glistering gifts; or, as an antepast of coarser meats, to whet on the appetite for that more delicate fare, which these prophets will pretend to bring forth; we see already many of them stickle for the Pulpits, and are smart rivals against the Ablest Ministers, whom either small maintenance, or some factious and ingrateful people have almost quite dis-spirited; Upon whom the Criers up, and admirers of these new prophetic gifts look, but as the forlorn hope, which is to make way all this while for the main body of those gifted prophets; Many of whom have so great an activity and confidence joined with their weakness, 
Ignorantiae & imbecilitati proxima est Temeritas.  that they had need be very well-disciplined, and kept carefully in their due ranks and posts, or else they will soon rout all order, and honour of Religion in this or any Church; Notwithstanding all the good hopes, all the soft bespeakings of esteem, and gentle insinuations for their acceptan for made by that Charitable writer, who hath so largely pleaded ce, them, at the common people's bar; And who merited indeed, to have bestowed his pains so publicly, upon a subject that had a better title in the Scripture, and the Church, than this of people's prophesying seems to have.  
Besides this, (which I have alleged for inconvenient, superfluous, and so far hurtful, as it is inconsistent with the ministers and people's duty on the Lord's day; 
Tot erunt venena quot intenia, tot pernicies quot & species, to: dolores quot colores, as Tertul. gins his Scorpiacum against the vanities and varietiys of the Gnostics, who pretended to know more, and be more perfect than the Apostles. Arelius flagitio corrupit artem, Deas dilect●ū imagine pingens. Plin. l. 35. 10. ) That Gentleman cannot but consider, how many childish triflings in discourses, how many trivial skirmishes in disputes, how many captious bicker in words, how many uncomely thwart are prone to arise (as in Country cudgell-playing) among the vulgar, be they never so godly; if you put them one pin above their pitch, they either crack or sound like strings over-strained, harshly and out of tune; although they may have good gifts yet as Arelius a Painter in Julius Caesar's time, who had good skill, in this corrupted his art, that when he was to paint any Goddess, he always made them like some of his Mistresses; so these are prone to adorn by their gifts, some error or odd opinion, and set it forth as a divine truth, and rare doctrine. Nor can you avoid (besides erroneous and fond opinions) envyings, evil surmisings, jealousies, unsatisfiedness, and factious bandings among the people, whose minds will soon be divided; some liking, others disliking; some admiring, others despising; some attending, others absenting from this unwonted uncouth exercise of Prophesying, which thus confused and abased will soon appear to judicious and sober Christians, a tedious and useless business (like Fiddlers always tuning, and never playing any good lesson) and not way fit for a sabbath-days sanctification; when once the Country gaping, or the gloss and novelty of it is faded.  
So then, if the Guardian of the people's Liberty, and privilege in Prophesying, can find any other time on the weekdays, 
Of people's prophesying on the week days.  wherein to set up this exercise of laymen's prophesying, (that so people may not at all times come short of that, which he calls their duty;) He must be sure to provide Prophets of some competent gifts, besides their discretion, else he will have much ado to persuade people, that it is their duty to neglect their weekly occasions, and to lose both their time and labour in attending rustical impertinencies, and ignorant triflings in religion, which (of all things) should by wise men be avoided among the vulgar, whose affections like the poor woman's wort is oft very hot in the point of Zeal, when it is very small in point of judgement, And is prone to run out from familiarity to contempt, from contempt, to downright profaneness and Atheism in matters of Religion, when made cheap and vulgar: If he can indeed, furnish out men, or women, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. ep. 142. ex Lyside Pythagoreo. Contempt of Religion riseth from making holy things too trivial and common.  (for they prophesied too 1 Cor. 11.15.) of such prophetic gifts, as are worthy, to be esteemed and encouraged by sober and judicious Christians, I shall promise him that I more willingly, and more constantly will be their auditor, (at convenient times and places,) when I hear they do, what becomes wise, humble, serious and modest Christians, than most of these pretenders to be such gifted men, and to have such prophetic spirits, are hearers of the true Ministers of this Church, be they never so able, either on the Lords day, or on any weekday Lecture; For, the first way, that many make to bring in their Lay-prophets, and gifts, is with their feet, trampling, as it were, upon the best Ministers, and their faithfullest pains, while they scorn to step out of doors to hear them, either Praying or Preaching, which pride and negligence, are not the least of those virtues, which recommend those Prophets.  
To be plain, the truth is, so much bran, filth, and dross of pride, popularity, schism, malipertness, and contempt of all men, that differ in any way form or opinion from them, and (of all Ministers above all) do hitherto generally appear in the face and manners of many of those (who more affect the name of gifted men and Prophets, than ever the Pharisees did the title & name of Rabbi, 
Mat. 23.7. ) that most sober and wise Christians suspect, they will hardly ever make such Loaves, as may be fit for Shewbread, to be set up in any public place of God's house and Sanctuary; If that Gentleman's piety, which seems tempered with much ingenuity, can sift or bolt out any good meal, or finer flower, that so they may be decent for God's service, and the Churches use in any public way, I know no man will hinder him from baking, making, and distributing his bread: But let them take heed, lest the Corn being ground in such a new beaten mill, it prove not full of grit and gravel; which hath more offence, than either profit or pleasure in eating of it.  

13. Of the private exercise of Christians gifts that are truly good.  For the private Exercise of his Prophet's gifts (which will now serve the turn) no man ever spoke against it, further than it frequently carried itself unseemly, by neglect, separation, boasting against, contempt and opposition of far abler gifts in the public Ministry, oft undermining and shaking those truths, that order, and holy way of life, wherein the peace of the Church, and the honour of true Religion consisted; And even in this I conceive I have showed to humble Christians a more excellent way; Namely, in using the learned helps of other men's labours; which are in every kind well composed; rather than to please themselves merely in the barrenness and rawness of their own inventions, which yet they may add too, if need be, that so they may not seem to say nothing of themselves, or be forced to break for want of vent: If these so cried up gifted men, be found meet to be made public teachers in the Church, under the name of Prophets; why may they not be ordained Ministers, in a just and due way? There is like to be want enough of men of any competent parts, in the great decay and discouragement of such as are very learned and most able: If they are not fit for all offices of the Ministry, I wonder how they can have confidence enough to be public Teachers in any kind; which work requires greater abilities and equal authority to any other holy Office; if they have any thing in them of modest and humble Christians, sure they would be more swift to hear, 
James 1.19: Tutior est in audiend● quàm loquendo celeritas. Non tam facile aures ac labra impingunt. Male audiendo solus ipse laberis; male loquendo & alios tecum in ruinam pertrahis. Pelarg. Tenuitatis sua maximè conscii, maxima & mendacissima solent polliceri. Immodica enim ostentatione lev●men aliquod, remedium, & quasi patrocinium, aliorum credulitatem prop●iae, mendicitati quaerunt. Erasmus. Mendacia mendicabula.  and slow to teach, as St. James adviseth.  
As for those Histrionick Players, and vaporing Preachers (who with a Theatrical impudence in many places, seek to fill the world, with mere noise and clamour; crying down all the ancient Ministry, as Antichristian, and the Ministers as no way called, sent, or authorised by God or the Church, turning all either into spiritual, or new prophetic gifts, to which they highly pretend) certainly, their vanity can move wise Christians no more than those cheats and wanderers do, who swear, they have found out, and can sell you the true Elixir, the Philosopher's stone, which will turn base metals into gold, while yet (poor men) their rags, sords and beggary, sufficiently confutes their rare skill, proclaiming to all, but fools, their lying and proud beggary, which more needs another's charity, than is any way able to relieve any man's necossities.  
If this Gentleman be in good earnest, for a duty and office of prophesying, (besides, and not against, the order of the Ministry) let him study how to restore to us the real and useful gifts of primitive Prophets, 
Of the primitive prophetic gifts in the Church.  which may serve worthily to demonstrate beyond what is already done by excellent Writers, the true sense of the Scriptures, as to the great mysteries of Jesus Christ the Messiah; God forbidden such should not have a primitive use, and esteem in the Church: But let us not be abused with such triflers, as shall either darken what others have well explained, or shall only produce old protrite and stolen notions of other men's works, as if these were the rare and new fruits of their own private prophetic gifts; Possibly (with this Gentleman's good leave) the Church of Christ, neither hath now, nor needs, any such prophetic gifts, as were primitive, and may truly be so called; No more than it doth tongues, miracles, 
Chrysost. orat. 88 Gives reasons why Miracles are now ceased in the Church. So Isid. Pel. l. 4. Ep. 8. Rev. 2.  and healings, which it had, and wanted too in those first times and dispensations, when the Gospel of Christ was strange and new to the world, and to the Churches which were but newly planted or in planting; which now it is not, specially in England, after the Church hath enjoyed those plentiful diffusions of Evangelicall light from Christ and the Stars in his right hand, for many hundred of years; so that knowledge hath abounded, as the waters of the Sea. It is very probable the Churches in ages succeeding the Apostles, gave over the form of the exercise of prophesying, when once they saw the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or special gift ceased; I remember no mention of this Prophesying among the public officers duties or privileges of the Church; No Council, no Father, that I find, regulates it, or reckons upon it; nor doth this Gentleman produce any one testimony for it, out of the Church's after-practice in Ecclesiastic Histories and ancient Records, which may best distinguish for us, 
Tacito omnium consensu per desuetudinem abrogantur. Blond.  what things were of temporary, what of perpetual use in the Church. It is evident that all things that were primitive and occasional, are not therefore to be made perpetual, or after long cessation, to be restored; many things used in the infancy and minority of some, or all Churches, have soon after been disposed, as the collections on the first day, 
Those collections for the poor on the Lord's day, Cyp. calls Gazophylacium, and Corbona. de Eleemos. And St. Chrysost: endeavoured to restore them in Constantinople. See Bero. Ann. Anno Christi 44. In Tertul. time Christians abstained from blood. Nec animalium sanguinem in esculentis habemus. Apol. c. 9 yet in St. Augustine's time they did not abstain from blood, or things strangled. Aust. count. Faust. l. 3. c. 13 Mat. 2.20.  1 Cor. 16. So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Agapae, or love feasts, 1 Cor. 11.20. were by divers Councils forbidden, when they degenerated from the Primitive simplicity and purity; Judas 12. Spots in your feasts, feeding themselves without fear. So the Holy Kisses, or salutings, Rom. 16.16. 1 Thes. 5.26. The common stock of goods, Acts 4.32. publicly dedicated to the relief of the Church; in which the poorest believer had as much interest in what was given, though they contributed nothing, as he that gave most of his estate. So the anointing of the sick, James 5.14. So the Celebration of the Lords Supper every Lord's day. The peoples Amen, 1 Cor. 14.16. which Jerom says, was in his time, as a Clap of Thunder, such consent, lowdness and alacrity was in that voice of Christian Assemblies. The observation of the Jewish Sabbath, with the first day of the week; The abstinence from blood and things strangled, and the like.  
Nothing is more ridiculous in Religion, than (as some fond or fraudulent Papists do their exercisings and shows of daily Miracles) to continue the ordinary use of all those things in the Church, which we read were practised in Primitive times, upon some extraordinary account, either of necessity or charity, or special gifts, then only conferred; Which, when they were at the highest tide among professors, yet were never wont to overflow the constant banks of the divinely established calling of the Ministry, but still were kept within those modest, holy, and humble bounds, which became the Christian flocks, toward those Guides, and Pastors, which were to be constantly over them in the Lord, with whom Christ promised to be, as by his Authority and blessing, so by his Spirit and assisting gifts, to the end of the world.  
As for this Gentleman, whose devotion and charity hath raised him to so good hope and expectation, of finding or making fit Prophets among the common people; truly, if he can bring forth any Gentlemen, either Lawyers or others, of so pregnant parts, so ready in Scriptures, and of so good utterance, as in him appears; together with so much gravity, candour, and equanimity, as (for the most part) he expresses to the Ministry, as a peculiar Calling, and divinely instituted office, such Prophets will be so far welcome, as they shall be useful to the Church. Both Ministers and others wou●d be g●ad to see the Inns of Court or Chancery come in (like Zilpah and Bilhad) to supply the feared barrenness and decays of Rachel and Leah, 
Gen. 30.  the two Universities, which were wont to be the fruitful Mothers, and careful Nurses of the true Prophets and Ministers; Nor would it be a less acceptable wonder to all true Christians and Ministers, to see such Zenasses, 
2 Tim. 4.10.  devout Lawyers, run cross to Demas his steps, and forsaking this present world, to follow after St. Paul, than once it was to see Saul also among the Prophets. 
1 Sam. 19.24. Talis cum sis utinam noster esses. Ages. ad Farnabasum inimicum, ac mobilem.  Men that can write & (I presume) speak too, after so serious and Spiritual a way, as that Author endeavours, may merit as much freedom, and public encouragement, as others vainly affect, and insolently usurp, under the pretence of their prophesying gifts; when indeed they are for the most part but mere pratings, very weeds and trash, the soyland load, which may rend this Gentleman's net; but they are not those good fish, which he seeks to catch, not so much (it seems) for the Church's necessities, (which the constant Ministry may well, as it ought to supply (as he confesses,) but for its Lenten dainties and varieties, which blessed be God are not hitherto much wanted in any Church, and least of all in this, which hath hitherto enjoyed those Manna and Quails, which the Lord hath from heaven plentifully poured round about its tents, by the care and pains of the able, orderly and duly Ordained Ministers; If some places in this Church have wanted of that large provision, yet others have gathered so abundantly, 
Numb. 11.20. Satietas omnis sibi ipsi contumeliosa. Aust.  and fed so excessively, that, while they murmur, they surfeit; while they complain, their food comes out of their nostrils, as sometimes theirs did among the ingrateful and wanton Jews.  
These concessions then, of all able and true Ministers, 
14. Answer to the Aspersions of pertinacy and superstition cast upon the Ministers in that book.  being so liberal and friendly to all private uses, and to all gifts which are really fit to be public, I cannot tell what that great and dangerous pertinacy is, with which that Gentleman (towards the end of his book) p. 78. charges so gravely, and threatens so severely the Preachers in England; as if all the fire of Gods and man's wrath, which hath fallen on them, in these times, hath not made them so much, as willing to part with, and be purged from their Babylonish superstitions, their popish opinions and practices; which (says he) they hold as fast, as their right hands, and right eyes.  
A very sad reflection, if true, upon All us that are, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Or. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in ep. 54. Lingua maledica sanctos carpere solita est insolatium delinquentium. jeron. ad Eust. Cum quis clericus Ceciderit statim omnes tales esse, licet non manifestari possunt, ●actitant profani, cum tamen si maritata aliqua adultera sit, non statim uxores suas projiciunt, nec matres suas tales esse dicunt. Aust. Ep. 1.37. Ideo à malis boni petuntur calumniis; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. Pel. l. 2.  and must ever own ourselves Christ's Ministers; And wherein this Gentleman had done more worthy of himself, if he had given clear and particular instances, than such general and obscure intimations; which without sufficient proof, will seem no better, than those odious aspersions, and vulgar calumnies, with the Antiministerial Levellers, to hid their own deformities, are wont to cast upon Ministers, and all men, that differ from them, and oppose their folly, out of principles of higher reason, and sounder religion, than that sort of people use to be acquainted withal; From the fauls and failings, it may be, of some Ministers, but chief from the hatred and malice of those men, against all true Ministers, it's probable this author, may without any great spirit of prophesying foresee, and thus solemnly (as he doth from the Tripos) foretell, the great sufferings, which Ministers of learning, constancy, and honesty, are like to undergo, if God did not as well know how to restrain the pride and power of these men, as he doth behold the rage and bitterness of them, against all true Ministers; Not, because they will not come out of Babylon, as he phraseth it; but, because they will not so easily return (as many unwary souls do) to folly, and the principles of all confusion, to the oppression of all that truth and order, which the wisdom of our pious Progenitors hath observed for 1600. years, and transmitted to us, from the hands of the blessed Apostles, according to the rules of Scripture, and all religious reason.  
But what I beseech you is this sinful obstinacy of the Ministers of England, 
Vid. Aug. Ep. 118. ad Jan. contra praefractos illos qui superstitiosa timiditate consuetudini cujuslibet ecclesia repugnant, quae nec fidei nec bonis moribus adversatur. Vnaquaque provincia suo sensu abundet: pro more & consuetudine antiquâ: Consuetudines Ecclesiasticae, quae fidei non officiant observandae, ut à majoribus tradita sunt. Jeron. ad Licinium. Cavendum est, ne tempestate contentionis serenitas charitatis obunbiletur. Aust. Ep. 86.  for which this Gentleman hath such a Sybilline rapture, and more than a prophetic horror? Is it because their judgement is constant to the approbation of that due obedience and legal conformity, to which they formerly with good conscience subjected, as in matters of extern right and decency in this Church, wherein they had a liberty common with all Christians, (so far as they opposed not either sound doctrine in faith or holiness, and morality in manners) to conform themselves then in the use of them, as now they have liberty not to use them, while by force and terror they are hindered; They being not of that nature of things sacred, for which a Christian is bound to kindle the fires of Martyrdom, nor of private contention against public Prohibition,  
Is he angry, that Preachers do not all suddenly shipwreck their judgements, learning, and consciences upon every rock of vulgar fury, or fancy? that they are not presently melted with every popular gloing heat of seeming piety? and that they run not into every mould, 
Id vi●● gravi prudentique dignissimum, non sacile permutatis nec ad vulgi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutum, ●uramque leviter commuveri. Zanch. Orat. 1 Joh. 4.1.  which any faction hath form for the advantages perhaps of secular interests? Is he displeased that they are not taken with, admire or adore every Idol of fanatic novelty? that they seriously try the modern spirits, whether they be of God or no, and receive not every spirit? Is he grieved, that men of learned and sober piety, will not subject the gravity of the Fathers; the wisdom of the Councils; the acuteness of the Schoolmen; the fidelity of the Ecclesiastic Historians, together with the excellent learning and accurate judgements of the best modern Writers and Divines in all reformed Churches; yea, and the authority of the Scriptures themselves, 
Prov. 26.23. Burning lip●, and a wicked heart, are like a potsherd covered with silver dross. Grande hoc & subtle artificium nescimus, vulgi ineptiis, & novitatibus assentiri, non enim tam blandi sumus hominum inimici. jeron. Sua dum pingunt vitia, nostras dedecorare student virtutes lenones vulgi. Erasm. Planda pernicies. Cyp. de Error. Adulantium non amantium vox est. Satis p●i, modo divite● estis, probi satis si prosperi, sancti & sapientes satis si lato & magnifico utuntur successui, fortia tantum & fulminantis venerantur numina. Bern. 1 Cor. 12.13.  in their most clear light and concurrent strength; that they will not prostrate all or any of these, to a company of wretched Pamphlets, fit for Cooks and Chandler's shops, than for the reading of judicious and serious Christians; who have cause to look upon those putrefactions of Pens and wits, only as Moths and Vermin every where creeping up and down, and hoping (like Aunts) only by their numbers to devour all ancient Authors, and all good literature, that so they alone may survive, and satisfy the grosser palates of those who never relished any book so much as a Ballad or a Play, or a Romance, or some Seraphic raptures and pious nonsense? Is he scandalised, that we count not the diseases of Christians, health; their putrefactions, perfections; their distractious, raptures; their rave, reason; their dreams, oracles; baseness, liberty; their Chaos, comeliness? Is he jealous of us, because we rather study and profess solid truths, sober piety, good manners, and orderly government, which only become all true Christians, and Ministers above all? Is it our fault; that we endeavour to Pray, Preach, Writ, what we and others may understand; that we covet not to be admired, by not being understood; that we aim to do all things as becomes Men, Christians, and Ministers of the true Church of Christ, not after the manner of plausible, and easy fondness; which is afraid to offend, where there is power to hurt; that counts greatness as a badge of goodness, and success a sign of Sanctity; but rather with all just zeal, courage, and constancy, beseeming the demonstrations of the truth and Spirit of God, which never needed more to be asserted as to its divine power, and eternal honour, than in this pusillanimous and frothy generation of vapourers, who are the greatest enemies to, and betrayers of our Religion, as Christian, and as Reformed; whether they be Gog's or Magogs', open or secret; the one, or the many Antichrists; Papal or popular delusions? We hope this Gentleman is so good natured, that with all other excellent Christians he will forgive us those wrongs, by which we have been, and ever shall be piously injurious, and faithfully offensive, as aiming not to please men, but God.  
Wherein then are we the Preachers of the good old way (One and all) meriters of such fatal terrors, as those words import, which like Apocalyptick Revelations are dark, but dreadful; portending God knows what sufferings upon them all? If there be no men more single-hearted, none more open, candid, and ingenuous, than all good Ministers pray to be, who are no Statists or Politicians, but able and honest Preachers of the name of the only true God, and Jesus Christ, whom he hath sent, to show Sinners the way of eternal life; If there be nothing more necessary, more useful, less offensive, or burdensome, to any wise, sober, and godly minds, than their lives and labours are; If no men are more modest and moderate, in all their desires and designs, than learned, humble and diligent, (which are the unpragmatick) Ministers; what is the grief? why this complaint, lamentation and burden, which this Gentleman takes up so prophetically against them, both as to their sin, and their suffering? unless men be vexed, that any worthy men are duly made Ministers, or that Ministers are but men; unless it offend, that they have food and raiment, which most of them dearly earn, and hardly get; unless they are impatient, as the Wolf was with the Lamb, that we breath in the same common air, or see the same Sun, or tread on the same Earth, or drink of the same stream; 
1 King. 18.17.  the troubling of which, is by the troublers of it unjustly imputed to their innocency; who must therefore be accused, because violence hath a mind to destroy them; What is the error? what the heresy? what the superstition? what the Popish opinion or practice, which any of us Ministers so resolutely maintain?  
Sure this Gentleman is not to be thought of so low a form of foundlings, and novices, who suspect and dread every thing as Popish, which we hold, 
Profracta est illa & superstitiosa timiditas, quae à bonis abhorret quibus abutuntur mali. Aust.  or act in common with the Pope or Papists; wholly to recede from any thing common with them, must divest us, not only of the main truths, duties, virtues, and grounds of our Religion as Christian; but we must cast off all, or most part of that, which denominates us either rational or humane, both as to the nature and society of men: But, if we obstinately retain any thing, either for opinion or practice, which may truly be branded with the mark of the Beast, as either erroneous or superstitious, beyond the bounds of Christian truth, or liberty, or decency: If either any general Council, or any Synod of this Church, since it were reform; or any Parliament, 
Qualis affectatio in civilibus talis superstitio in divinis. Verulam.  and civil Convention of the Estates of this Nation have condemned what we teach, or practise, or opine; If any wise and learned man, not apparently engaged in faction or schism, against the public Constitution both in Church and State, did ever so much as accuse or convict us of any such crimes; 
Misericorditer plectitur qui ad emendationem ducitur. Aust.  In God's name let us suffer what He thinks fit. If we have deserved it from men, it will be a mercy to be punished, and amended by them; If we have not, it will be an honour and crown to us, above all men, to suffer for the testimony of Jesus Christ, the honour of our function, and this Church, from unreasonable, and ungrateful men, who use Ministers as their Oxen, 
1 Cor. 9.9.  (but not in the Apostles, or God's sense,) first exhausting and tiring them at hard labour, and then they destroy and devour them.  

The appeal of all true and faithful Ministers, as to their integrity, far from this superstition charged on them.  But to all excellent and impartial Christians, we may, and do as in the presence of God appeal; Is not this in some men's sense and censure, the sin of the ablest and best Preachers (both for learning, piety and constancy) that they do not so easily yield to, or applaud a Military or Mechanic religion? that they are sorry to see so goodly a part of the Catholic Church, so stately a pillar of God's house, as the Church of England lately was, so every day hewing in pieces, and mouldering to nothing, for want of due order and government, or seasonable and fit repair? Is not this the Crime, that no learned and worthy Minister can own either the swords Sovereignty, or the people's Liberty, to be the grand Arbitrators of piety, the disposers of men's consciences, the Dictator's of all Christianity, the interpreters of all Scriptures, the Determiners of all Controversies; and this so absolute, as admits no Conference with, nor endeavouring to convince, either Ministers or others, who are of different judgements? Is it not their trespass, that true Ministers know too much? that they see too clearly? that they examine things too strictly? that they admit no latitudes of Civil interests, or State policies, 
Multis in culpa est ut Socrati Athenis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: pictatis, literatura, omnigenumque virtutum eminentia, cujus individua comes est invidia, Melan.  and sinful necessities, as dispensations of Gods Moral Law, and the rules of both common honesty and true piety? That they stand valiantly (many of them) and as becomes them, in the gap, against the insinuations and invasions of those infamous heresies, those received errors, those vile and putrid novelties, those perfect madnesses, those apparent blasphemies, confusions, and dissolute Liberties, which threaten this reformed Church, with a more sure inundation, than the Sea doth the Low-Countriss, if the banks and dams be not preserved? Is not this with some men the unpardonable sin of the best Ministers, that they do not crouch and flatter, and fawn on every plausible error, on every powerful novelty, every proud fancy, and high imagination? 
Veritas nemini blanditur, nem●nem palpat, nullum seducit, a pertè omnibus denunciat, etc. Bern.  that they lick not the sores of any men's consciences, or the pollutions of any men's hands with servile and adulterate tongues? That they do not cry up, or in any kind own for the gifts of the Spirit, those passionate, or melancholy, or cunning and affected motions and extravagancies, which some men: strongly fancy to themselves, and weakly demonstrate to others; as to any thing like to sound reason, or Scripture religion? 
Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodes primus ex alienigenis ex Judaorum ex ima plebe artus, Ignobilitatis suae conscius Genealogias Judaicas exussit, quantas poivit, ut sic facilius nobilitatem suam ementiatur. Euseb. hist. Eccl. l. 1. c. 7.  That they oppose these Bells and Dragons of fanatic Divinity, which the Authors of them will never be able to advance to any public veneration, or reception, as spiritual, heavenly, and divine, among sober Christians in England, while such wise daniel's live; who have neither leisure, nor boldness so to mock God, and to play with religion; nor until as Ptolemy did to magnify the Image of Diana, to be (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) fallen from heaven, so they deal with able Ministers; when the best Statuaries had form an Image of Diana to rare perfection, the King at one supper destroyed them all by the ruin of the house where they were, and after produced the Statue as fallen from heaven. Or as Herod the Idumaean or mongrel Jew did with the ancient Records and Genealogies of the stems of the Kings, and succession of the Priests, among the Jews, that so he might by abolishing them, the better bring on his own tide; So must these Antiministerial adversaries, first destroy and cancel both common reason in men's souls, and the whole Canon of the Scriptures, which are the durable oracles of God, 
Arti●ci●sa sibi parant Lumina Histriones quâ melius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ous suas obtegere & simulari possint: Lenocinantibus lucernis meridianum solem quasi de nimio splendore exprobrantes. Sydo. Veritas loquendigrande praesagium mali. Lact. Psal. 18.24:  for the Church's directions, and all learned interpreters of them: Torches of private Spirits are ridiculous too be lighted up, while the Sun shines; unless it be for those who (having some mask or play to act) reproach the Noonday Sun of to much splendour, and make to themselves and others an artificial Night, which will better serve their turns: When all light of true reason, and Scriptures are extinguished in this Church and Nation or much Eclipsed; then, and not before, will honest-hearted Christians believe, that they have no need of true Ministers; or that those, they have hitherto had, have not been worthy the name of reformed; or have pertinaciously retained any such Popish opinions, or superstitions, as are inconsistent with true piety.  
And in this thing let the Lord deal with us, according to the clearness of our hands, and the uprightness of our hearts in his sight, either to deliver us into, or redeem us out of the hands of violent and unreasonable men; whose very mercies have proved cruel to poor Ministers; whose pious constancy is the greatest thorn in some men's sides. But if our ways please God he can make our very enemies at peace with us. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. Pel.  Prov. 16.7.  
Wholly to remove the ancient Ministry, as some men aim, under pretence of bringing up a new nursery of gifted brethren, and Prophets (which like underwoods are not so likely to thrive, while Ministers, like goodly Timber trees grow so high above them and over drop them,) will be a work, fully completing those sad effects, which disorderly, unordeined, unsent, and unabled Teachers and false Prophets, have already begun to bring forth in this Church; And how can it ever be thought or hoped, that they will bring forth better fruits, either for the truth, honour, or power of the Reformed Religion; either for the Peace of Church, or State, unless there be a special committee appointed, for the regulating of Prophets and trial of their gifts? in which none may be fit (for learning, piety, and moderation) to be Chayrman, than that Author and zealous assert●r of the people's Liberty and Privilege; 
Pag. 3.  who says he is not so much a friend to these new Prophets, as to be an utter enemy to the function of the old Ministers; though he would have Prophets planted, yet not Ministers pulled up root and branch; but only pruned from that, which he calls superstition: wherein his Charity to Ministers may perhaps make his censorious severity venial. He that so much studies the Reformation of Ministers, we hope will not bring in such Esopick and deformed Prophets, as most of those, who have yet appeared, rather to scare men from, than to instruct good Christians in, true holiness and Religion.  
It is evident enough, 
15. The vanity and mischief of false and foolish Prophets.  and too much, to all true reformed Christians, what wide gaps, that generation of pretended Prophets, and gifted Brethren, have already made, for the easy inroads of what is truly Popery, superstition, or mere formality; All sorts also of corrupt opinions and Heresies; together with Idleness, barrenness, barbarity, Illiteratness, Ignorance, Atheism, and contempt of all true Reformed Religion, both in the power, and extern form order and profession of it: Many men (being prone) have learned easily to make little conscience of hearing, reverencing, or obeying the word of God, Even from any true Ministers, never so able and worthy; since they have learned to scorn, make sport of, and laugh at these novel and pitiful pretenders to Preaching and prophesying, of whose insufficiency and non-authority to Preach, and administer any holy mysteries in Christ's name, common people being fully satisfied; they are ready to dispute, and neglect, even that divine Authority, which is in the calling of true Ministers.  
What little or no good effects the usurpers against, and opposers of the Ministry of this Church can boast off, with truth, either as to speaking judiciously, or writing solidly, or walking exactly, so as tends any way to the advantages of piety, truth, charity, or peace in the Reformed Churches; or to the honour and happiness of this Nation, either converting, or establishing any in truth or holiness, I leave to the judgement of all considerate and wise Christians, whose prayers, sighs, tears, complaints, griefs and fears of future darkness, are in nothing more exercised, than in the present deplored aspect and almost desperate State of the Reformed Religion, in many places of Christendom, and in none more, than what is threatened in this Church of England: 
Jer. 6. ●.  Fearing lest the shadows of the evening being increased; and those day stars, which formerly shined in a learned successive and Authoritative Ministry, being darkened and Eclipsed; the evening Wolves should also increase; 
Jer. 5.6.  and the Beasts of the Forest multiply upon us; every one seeking for their prey; whom they may deceive and devour. Such as loathed Manna, were justly stung soon after with fiery Serpents. Numb. 21.6.  
On the other side ask the loser and profaner Spirits, what restraining power or converting influence, they feel from the charm of these new-gifted exorcists, who undertake in the name of Christ (but indeed in their own name, and after their own fancies) to call over, and cast out the devils of ignorance, Atheism, unbelief, profaneness, and hypocrisy, which are in men's hearts or lives; You may hear them with one voice answering, as those did; Jesus we know, and Paul we know; the learned and duly ordained Ministers, 
Acts 19.13.15.  in a successive power from Christ, and his holy Apostles, we know, but who are you; self flatterers, self lovers, self senders, self seekers, self ordeiners; 
Merito à Diabolis plectantur, qui à Deo non mittuntur: Aust.  nor is it to be expected, but that at last these Sons of Sheva will find those evil Spirits in men's hearts, of pride, unbelief, Atheism, enmity against God, and all true holiness, any whit milder or better natured than those were; who contemning the bare sound of the Name Jesus, 
Omnem praeter Dei temn●● Autoritatem Satanas, nec nomen Jesus syllabarum son● terret, sed divina illa, quâ armantur potestas, qui in Christi nomine Ministrant. jeron.  when destitute of the Authority from Jesus; and mocking at the presumption of those censurers; flew upon them, wounded, and expulsed them: So unsafe, and in the end so thankless and comfortless an undertaking it is, to attempt this good work even of casting out devils from men; where there is nothing but a mock-power; and no real divine Authority to do it. The devils, which felt torment at Christ's presence, and were subject to the Apostles, whom Christ sent, falling down like lightning, had the pleasure to beat and baffle those, who would chain them up, or cast them out, without divine Authority. And no wonder if these Estrick Birds, 
Mat. 8.29. Daemons Christi praesentia cruciantur; ut malefici ad conspectum judicis: Nondum enim judicis sententia daemnatos, propria condemnat & torquet conscientia. Pelarg.  who set forth their soft and gay feathers, having but little bodies and less brains, by wand'ring from their Nests (their shops, and looms, and flails, and mills, (the honest stations, and no way despicable callings, wherein God and man have set them; and from which they have no sufficient call either from God or man to move them) no wonder (I say) if they fall themselves, and lead others into many snares and divers temptations; which they can hardly avoid, being (in good earnest,) most of them very blind leaders of the blind. Imagining as the Turks do of blind and mad men, that they have special visions, because they want their eyes; and extraordinary revelations, 
Facile in laqueos Diaboli incidunt, qui à viâ Domini decedunt. Aust.  because they are destitute of common reason. Indeed it is feared that most of these men's Prophesying and Preaching, is either design to bring all confusion on these Reformed Churches; or else merely out of wantonness, in jest; as a kind of recreation and diversion; 
Mat. 15.14. Caecos à cacis duci; non Major est in seducentibus arrogantia, quam in seductis insania; in utrisquis summum periculum; nec minus dolendum quàm merito ridendum. Aust. Geminae plerunque caecitates concurrunt, ut qui non vident, quae sunt; videre videantur, quae non sunt. Tertul. Apol.  but not as any business or matter of duty and conscience; In one thing they are in good earnest and most serious, that is to carry on their perfect contempt and malice against all true Ministers.  
Who sees not, what weakness it is for sober Christians, 
16 The weakness and sin of Christians to follow delusions and forsake realities.  after so great light of truth hath shined so long among them, to imagine, that such a disorderly Company of people, who for the most part by secret stimulations of pride, vain glory, envy, covetousness, or some worse Spirit; no less, than by apparent over-weenings of their small, and at best but very moderate gifts; not tried or approved by any wise men; but only blown up by the pitiful applauses of some silly men and women, who have with levity and unthankfulness forsook their true guides and Pastors; 
Invidiae stimulis motus Arrius contra Alex. ep. Alex. haeresin occae pit. Theod. hist. l. 1. c. 2. 2 Tim. 4.3.  and not enduring sound doctrine, and holy order, deserve for their itching ears to be condemned, to follow such heaps of Teachers, ever learning, and never coming to a sound and settled knowledge of the Truth? who sees not (I say) what sin it is, to follow, countenance or encourage such dangerous and disorderly seducers, and what weakness and mere folly it is, to imagine, that such, as neither have skill to handle trowel or sword, should either build or defend our Jerusalem? When they daily pull down better work, than they can erect; And, what they seem to build, as of such unpolished rubbish, such rude, 
Aedificant & aedificantur Haeretici in ruinam. Tertul. Quale potest essè aedificium quod de ruinâ construitur? Optar.  and rough-hewen stuff, with such intempered merour, that it is as sand without lime; undigested, unprepared, uneven neither for matter not manner considerable; without rule, plumbline or level; neither according to Scripture precept, nor the holy example, and Catholic practice of the Churches of Christ: So that the gapings, flaws, swell, lowness, hollowness, uneveness, crookedness and weakness, (together with the daily mouldring of their Childish structures) show, what wise bvilders they are; and how fit to be made public Architects, or Master-builders in this Church. Over whose Walls the crafty malice of Jesuitick Foxes, and any other enemies, will easily go, and break them down, 
Neh. 4.3.  when ever they pass: which makes many men suspect, that these Lay Preachers, are but the left hand of Babel's bvilders; fit instruments to divide, 
Muros dum erigunt mores negligunt. Bern.  confound and destroy the Reformed Religion in these British Churches, and all those who study to preserve it. Which they only can, with any show of reason, effectually do (by God's blessing) who are workmen, that for their Authority and approved skill, as well as their good will and readiness to build, need not to be ashamed. 
2 Tim. 2.15.  Of whose real sufficiencies, these new bunglers are most impatient hearers and perfect haters; because from those Minister's exactness, these men's bungling receives the severest reproaches and justest oppositions.  
A man may as well hope, that hogs by their rootings, and moles by their castings, will Blow and till his ground, as that such Arbitrary, Casual, and contingent forwardness; or such inordinate activities of poor, but proudly gifted men, will any way help on the great work of Christian Religion, the propagating of the Gospel, or the Reformation of hearts or Churches; which require indeed the greatest competency and compleatness, both for gifts, learning, and due Authority, that can be had, both for the Majesty of Religion, and for the defence of the truth; as also for the binding to diligence and exactness the conscience of the Ministers; no less, than for the satisfaction of other men's consciences, in point of the validity of Sacraments, and other holy Ministrations; which have not any Physical or natural virtue, but a mystical and Religious only, which depends upon the relation they have to the word and Spirit of the holy Institutor and Commander Jesus Christ. So that it is indeed a very strange bewitchedness, and depravedness in many men's appetites, that they should so cry up those mush-room Prophets and Teachers; who need more sauce to make them safe or savoury, than their bodies are worth; (who are self-planted, soon started up in one night;) as if they were beyond all those former Goodly plants, for beauty, sweetness and wholesomeness; which much study, care, learning, pains and prayers have planted in the Church: Or that Christians should so far flatter themselves that the soil here in England, since it was watered with civil blood, is so well natured and fruitful, that there needs no such care and culture as was anciently used in the Garden of God, either in setting, watering, preparing, or transplanting those trees of the Ministry, which should be full of life; 
Rev. 22.2. Supers●minationes satanae.  whose leaves should be for the healing, as well as their fruits for the nourishing of men's souls. So confident the devil seems to be of the giddiness, folly, negligence, and simplicity of these times, that he stirs up the very thistles. (the most useless and most offensive burdens of the earth, which the foot of every vile beast is ready to crush and trample upon) to challenge and contemn the Cedars of Lebanon; 
2 Kings. 14.9.  And he would fain persuade reformed Christians, to cut down and stub up those goodly trees of the Lord, which are tall, straight, and full of sap, as cumbering the ground; that those sharp and sorry shrubs, those dry and sapless kexes, may have the more room, and thrive the better; pretending that they will at easier rates and with less pains supply all the Church's occasions; when the Lord knows, and all excellent Christians see, by sad experience, that they are so far from that length, strength and straitness required in the beams and pillars of the Temple; that their crooked and knotty shortness, will scarce afford a pin, on which to hang the least vessel of the Sanctuary.  
Excellent Christians, I protest before the Lord, that I writ not thus, out of any desire to grieve, quench, or exasperate any man's Spirit, 
17. No design in the Author to grieve any good man's Spirit, or discourage his gifts; 1 Joh. 4.1.  in whom the wise and sanctifying graces, or useful gifts of God's Spirit do dwell in the least measure, with truth and humility; but only in the way of trying the gifts and Spirits, whether they be of God or no; if they be found, by the word of God, to be proud, foolish, evil, unclean, unruly; refusing to be bound with any bonds of good order and government, (such, as seems to have possessed some in this Church, who seek to bewitch others and to trouble all,) God forbidden we should not all of us strive, by fasting, prayer preaching, writing, and all just rebukes of them, to cast them out, 
Luke 9.42.  notwithstanding their cry, tearings, and foamings.  
It is far (I hope) from my Soul by any envy or undervaluing of any good Christians to damp the Spirit of Christ in them; I would have every one study to improove the talents he hath; and to be employed according to his real improovement; of which no man being naturally proud and self flatterers is fit to be judge himself, but aught to be subject to the trial and judgement of others; both as to that light and heat, knowledge and zeal, gifts and graces which any may pretend to, and wherein they may be really useful to the public, or any community of Christians; whose edifying in faith and love we have all cause, both in conscience and prudence daily to nourish and increase in God's way; which is an orderly, peaceable, and blessed way; wherein only either private Christians or Church societies can hope to thrive and flourish: 
Num. 11.29.  I wish with Moses all the Lords people were Prophets; Both able to give an account of their knowledge in the mysteries of Christ, and also to help on, in an orderly way, (as every wheel or pin doth in the motions of a watch) the great and weighty work of saving souls, which is the main end of the Ministers calling and pains. Better we Ministers be despised, than the Spirit of Christ in any gracious heart be justly grieved; or any good work of God in the Church hindered.  
But we are well assured, by good experience, that none would be less despisers, or more encouragers, lovers, and zealous preservers of the true Evangelicall Ministry, and its divine Authority, than such men who have graces, with their gifts, and are both able and humble; none are more slow to speak to others in the name of Christ, 
James 1.19.  than they, who cannot hear others Preaching with due abilities and authority, without fear and trembling, as reverencing God, and the Lord Jesus Christ in their Ministers. There is no danger of able parts, where there are humble and honest hearts; no more, than we need fear the strength of any part in the body, will hurt, or offend the whole body, or disorder and violate any other Member, which is above it in place, in honour and in operation or function. Reason teacheth us, that the ability or strength of any part, in its place and proportion, doth not make it usurp the place, or execute the Office of any other nobler part: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist.  The measure of every part is the beauty and safety of the whole; which cannot in natural, and ought not in Religious Bodies (which are Churches) be fitly disposed, but only in such a way, as God hath appointed for the daily forming, building and well-ordering of his Church, by such wisdom and Authority, as Christ established in it; Of which the Apostles and the Churches after them give us most evident testimony. 
But to avoid destructive delusions.   
But we must not be deluded either with the devils fulgurations and flashes, or his transfigurations and disguises; We must not forsake or stop up God's fountains of living waters, by digging the devil's ditches, 
Luke 10.18. I saw Satan fall like lightning from Heaven. 2 Cor. 11.14. Satan himself is transformed into an Angel o● l ght. I a. 1.13. Eccl. 5.1.  and wells, which hold no water; nay we may not wash our hands at the Devil's Cistern, to fit them for God's service; Nor, may we take water from his troubled, muddy and poisonous streams, to water the plants of Christ's Church; We may not take strange fire from Satan's Altar to kindle the sacrifices of God: What need we cut off Dogs necks, and offer swins blood, when we have so many clean beasts, which are appointed for acceptable services? that we shall not need any such vain oblations, which are but the sacrifices of fools, who consider not that they do evil, nor look to their feet, when they go to the house of God; being as ready to stumble and fall, and discover their nakedness and shame, as they are forward to ascend to the altar of the Lord, upon the steps of pride and presumption, 
Exod. 20.26.  which were forbidden to be made; The humble heart being always most welcome to God; while others in vain arrogate to themselves power to perform those things which are not required at their hands. 
Leu. 10.3.  God hath said, he will be sanctified of all these, who come nigh to him in his public service; which is done not only by that inward sanctification of the heart, by faith, fear, and reverence toward God, but also by that exact observation of such rules of order, power and Authority, which he hath set (who alone could do it) in the public way of his worship and service before the Sons of men.  
We must not be such Children in understanding, as to allow all to be gold which glisters, when it will not endure the Touchstone of God's word, 
Cai●itae Judae ●r●di●or● Evangelium o●●entabant, Ophitae angelum in omni imunditie assistentem dicebant & invocabant. Hanc esse perfectionem aiebant sine tremore in tales abire operationes quas ne, nominare fas est. Iren. l. 1. c. 35. Nulla enoris secta jam contra Christi veritatem nisi nomine cooperta Christia●● ad pugnandum p●●silire audet. Aust. Ep. 56.  or the probation of the Church's judgement: We may not easily think, that God's Spirit, in any private men, runs counter to that holy order and clear Institution, which the undoubted Spirit of God hath clearly set forth in the Scriptures, and which the Church in all ages hath observed in the way of an ordained authoritative Ministry: All other, or later inventions may well be suspected to be but Satan's stratagems, and devices. There may be so many vermin crawling in a dead body, as may make it seem to live and move, when yet there is no true Spirit of life, or Soul in it: So it is no wonder, if the various impulses, wherewith men's secret and corrupt lusts stir them, make some show, as if diviner gifts and endowments agitated them, When indeed they have no other aims or interests, than such, as Judas Iscariot, or Simon Magus might have; or those after Heretics the Gnostics, Manichees, and Montanists, etc. Who almost, that had any show of gifts or parts, ever did mischief in the Church, without great prefacing of holy and good intentions, and pretensious of gifts and the Spirit of God? There may be gifted Hypocrites, devout devils, angelized Satan's. Be men's gifts never so commendable, if they want humility in themselves, 
Miserrimis & instabilibus fabulis tantam elationem assumpseruat, ut meliores scipsos reliquis prasumpserunt. Irenae l. 1. c. 35. de Caynitis, Ophitis, Judaeitis.  and charity to others, which are the beauties of all endowments; if they are puffed up, seek themselves, walk disorderly, run unexamined, unappointed, unordained, in scandalous and undue ways, they are nothing, either as to private comfort in themselves, or public benefit to the Church; The presumption and disorder of their example doth more hurt (as the influence of some malignant stars in a Constellation) than the light of their gifts can do; they corrupt more than they either direct, or correct.  
If any of these Prophets or gifted men be indeed so able, for the work of the Ministry, that religion may suffer no detriment by them, and people may have just cause to esteem them highly for their work sake, God forbidden they should not have the right hand of fellowship, all encouragement from myself, and all that desire to walk as becomes the Gospel; when they are found, upon just trial, fit to be solemnly ordained, set apart, and sent forth with due authority to that holy service, in God's name let them be sent forth with good speed. If they disdain this method of Ministerial office and power, which hath been settled by Christ, and continued to this day in his Church (which no wise▪ humble, and truly able Christian, can with reason, modesty, or with conscience justly do) but they will needs obtrude themselves upon the Church, and crowd in against the true Ministers, they may indeed be, as sounding Brass and tinkling cimbals, fit rattles for Children, or for the labouring Moon, or for a Country Morice-dance and Maypole, 
Nec veritate seneri; nec charitate frugi●eri. Greg.  but they will never be as Aaron's Pomegranates and golden Bells; useful Ornaments to God's Sanctuary in words or works; or any way becoming the Church of Jesus Christ; which is as the woman clothed with the Sun, the light of Truth, and the lustre of holy Order; And hath the Moon under her feet; 
Rev. 12.  not only all worldly vanities, and unjust interests, but also all humane inventions and novelties, which have their continual variations, wanings, disorders, darknesses and deformities; whereas Divine Institutions are always glorious by the clear beams of Scripture-precept, and the constant course of the Church's example: Both which have held their Truth and Authority, in the blackest nights of persecution, wherein no untried and unordeined intruder, was ever owned for a true Minister of holy things in any settled and incorrupted Church of Christ; No more than any man shall be accounted an Officer, or Soldier in an Army, who hath not either listed himself, or received his Commission. Order is that wholsomest air in which Religion lives best. There is no less necessity both in Piety and Policy, to preserve the Laws of holy order and discipline in the Church of Christ on Earth; which have the warrant and seal of his authority upon them, and are for the preservation of truth, peace, and honour in the Church; Since we find by all experience of times, and most in our own, That the pride and presumption of men's gifts and private spirits, are no less want only active in matters of Religion, than in Civil and Military affairs.  
Now, why any men of piety, or in power, professing the reformed Religion, should incline either to connive at, or to countenance any courses, which evidently tend to the shame, contempt, confusion, and extirpation of all true Religion, (as it stood in the profession of the Church of England, opposite to the gross errors, superstitions and profaneness of any, that are known and declared enemies to it) I can see no cause, unless it be a supine negligence in some, who, as they grow greater, 
Acts 18.17.  so they are like Gallioes, more careless in matters of Religion, wholly intent to State interests; as if Statesmen had no souls to save, or no God to judge them; and were to give no account of that power and advantage they have, as well as that charge and care which lies upon them to do all good they can to men's souls under their power; or else, there is some other interest secretly contrived, and cunningly carried on here, (as by open hostility in other parts,) amidst the dusk of our civil Commotions and troubles, by those sons of Edom, 
Psa. 137.7.  and daughters of Babylon, who have evil will at our Zion, and say of our Jerusalem, Down with it, down with it, raze it even to the foundations.  

Judas 9  As it was for no good will, that the Devil contended with Michael the Archangel, about the body of Moses, minding rather to have it Idolised than Embalmed; No more is it from any honest zeal, or pious principle, that some men now so earnestly stickle about (and indeed) against the settled office, and peculiar function of the Ministry; either to have it in common, or none at all, with any divine authority and commission; whose first Antiministerial batteries, which seemed to carry some show of Scripture-strength I have hitherto resisted and repelled, not dashing or opposing Scripture against Scripture, but clearing its obscurer meaning in some few places, by that most evident and concurrent Sense which is manifestly held forth in many plain passages, and hath been constantly followed in the Churches of Christ, from the first settling of Christianity in the world to this day; 
Sensus Scripturae expetit ce●●a interpretationis gubernaculum. Tertul. de Pres. Non verba tantum defendantur sed ratio verbarum constituatur. Id.  As the Spirit of God in the Word cannot contradict itself in the main scope and design; so where any variation or difference in the letter may seem to be, It must be wisely reconciled, by discerning the different occasion, reason, or ground of things; sure we are, the pretended gifts, or dictates of private spirits may in no sort be set up any way to contradict those testimonies and demonstrations of the Spirit, which are so evidently shining from the Scripture, as they are in none more than this of a peculiar function and holy ordination of the Evangelicall Ministry.  
And here I might forbear to add trouble to you O Excellent Christians, or any readers, by any further enlarging of this Apology, 
18. Conclusion, and Transition.  whereby to vindicate the honour of the divinely Instituted, and Ecclesiastically derived Ministry of this Church; Since the holy Scripture is (as I have showed) so wholly, fully, and punctually, for its peculiar Institution, and its constant succession to the end of the world, (whereto it is not denied, but private gifts may come in with such assistance, as is humble, orderly, and edifying, but not as proud, invasive and abolishing; as Hagar they may do service in Christ's family, but they must not grow insolent and malapert against Sarah.) What ever can be produced, in a matter of so high and religious a nature, as the Ministerial office and authority is, beyond what the Scriptures (the only infallible rule) and the Churches constant practice (the most credible witness) do assure us, is for the most part but as childish skirmishings with Reeds and Bulrushes, after combating with Pikes and Guns; And I find indeed, that all after Cavils of the Antiministerial faction, arise, not much beyond womanish janglings, presumptuous boastings, and uncomely bicker, for the most part; where, not religious reasonings, but peevish Cavils, and pertinacious Calumnies, like black and ragged regiments (impatient to see themselves so routed by the Scriptures potent convictions, and the Churches constant custom) do but rally themselves, as in a case Perdue, to see what can be done by volleys of railing Rhetoric, and virulent Calumniating against the Ministers of the Gospel in this Church; whole greatest fault is that which the devil finds with the best of men, that they are as Job, upright; 
Job. 1. Culp●●● in 〈◊〉 to Job● non invenicus Satanae malicia, ipsam in●●centiam in crimen, & integritatem in calumnium insidiosè vertit. Greg. Lingua maledicasanctos carpere s●let in solatium delinquentium. jeron. ad Eust.  not that there is any just fault to be found with their holy Calling, which hath nothing in it irreligious, or unreasonable; nothing immoral, or imprudent: nothing, but what is fully agreeing to all order, policy, decency, as following the best and holiest Examples, uses and customs of the Church, together with the rules of Divine Institution, and the ends of all true Religion, the glory of God, and the good of Mankind, both for souls and bodies, for temporal and eternal welfare, for internal peace of conscience, and external tranquillity in Civil and Church Societies, both as men and Christians; All which the Ministerial calling regards, and carries on as its holy design and work, which no other Calling doth; Not Magistrates, or Lawyers, or Physicians, or Tradesmen, or Soldiers, who do not think themselves to stand charged in Christ's Name, with the care of men's souls, so as to make it their business to instruct, direct, and watch over them in the ways of salvation.  
And for Ministers persons, such as are truly worthy to be counted such, their failings will not be found beyond what is incident to common infirmities, and daily incursions of frailties, inseparable from the best of men in this mortal pilgrimage; All which, the charity of humble Christians easily conceals, and willingly excuses, or pardons, when they consider how free and full a pardon of all sins, is from God by the Ministry, offered to every penitent and believing sinner: The grief and impotent despite, which the profane, politic, and pragmatic enemies of the Ministry of this and all reformed Churches are transported with, ariseth from the like ground, as was in the hearts of Tobias and Sanballat, 
Nehem. 4. Solatiam est malorum bonos Ca pere. jeron. ut improbi suo malo delectantur, ita invidi alien● bon● terquentur. Amb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Amb.  and that scornful crew, against the Jews, that by their means this Church of God, as the Temple, is built, repaired, cleansed, reform; That by their valiant courage, learned skill, and vigilant Industry, the truth, faith, holy Ordinances, and good manners of this Reformed Church are asserted, vindicated, preserved, and restored▪ from those ruins, rubbige, sords, and demolishings, by which erroneous, ambitious, covetous, and licentious minds seek to waste, infested and quite abolish the Reformed Religion, both in England and every where else.  
In order to which grand design, the Antiministerial Adversaries are not wanting, to bring all manner of railing accusation●, and indign Calumnies against both the Ministers and Ministry of this Church: Some of which, I think it a shame for me, by reciting of them, to pollute, either my Pen, or the purer eyes of those readers, who excel in Civility, as much as those evil Speakers do, in insolency and scurrility, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 27.34.  both for carriage and language against the best Ministers in England. But it is no wonder if they give us the gall and vinegar of bitter reproaches to drink, when they intent shortly to crucify us. All is less than was said, and done to Christ himself. It is part of our honour and blessing, to have men speak all manner of evil of us, 
Mat. 5.11.  if we can but make it appear to be, most falsely and and injuriously, as well as most indignly and ungratefully: Such manner of speaking becomes not men's mouths, but those, whose hearts abound with so much malice against the best Ministers; who ought to be the best of men, and generally are the best of speakers; In honour to whose many real and excellent gifts (becoming the dignity of their holy place and function) as also in charity to all others, chief those, who most despise and hate the Ministers of this Church, I shall endeavour to let all men see in the following part of this Apology, the malice, futility, and falsity of those evil speakings, wherewith some men please themselves the more, because they think they please some others, whom they fancy to have a very evil eye, and an heavy hand toward such Ministers as most study to please God, and to preserve the Reformed religion in this Church of Christ.   

CAVIL or CALUMNY iv Against the Ministry of England as Papal and Antichristian.  
THe fourth Cavil or Calumny then wherewith the office and function of the Ministers of England is battered and defamed, among the credulous, weak, and vulgar minds, is this; That if there be such a peculiar order and office of the Ministry established in Scripture by a Divine Institution, and so continued in the Church by a right Ordination, for some times of Primitive purity, to a holy succession; yet the present Station, Calling, and Authority of the Ministers of England is apparently Antichristian, as derived from Episcopal Ordination, and that descended from the Papal or Roman authority, which was but of late years abolished, as that of Episcopie they think now is, neither of them seeming to them to be of Christ's appointment, or according to Scripture-rule and pattern; So that if it be necessary to have peculiar Ministers by office, it is also necessary to cast off the former order and standing which is degenerated, and to begin upon some new account, which shall appear to be nearest to the pattern of Divine Institution, and primitive practice, how ever it may fail of a constant succession, for above these 1600. years from Christ; during all which time, it is evident indeed, that Bishops have had a chief place and influence in the Ordination of Ministers, and for 1000 the Pope hath challenged something of Supremacy and Jurisdiction in these Western Churches, over all the Clergy, both Bishops and Presbyters; None of which are fit to serve in God's house as Ministers, while they are not cleansed from that leprosy, which they have contracted from the Pope and Prelates.  
Answ. I will first endeavour to take off from the face of our Ministry, this scandalous vizard of the Papal authority, 
(1) The Papal Usurpation no prejudice to the true Ministry of England, more than to all other Christian Institutions,  which scares some people so very much, that they are afraid to meddle with any thing that ever passed the Pope's fingers, except only the lands and revenues of the Clergy; Having removed this veil or covering, which was sometime over these Western Churches, we shall easily see the face of the holy Ministry no less than of other Christian Institutions restored, without any Disfiguration or Essential change, by any such mask as might sometimes be upon it, through the policy and folly of many.  
It were a very weak and injurious Con●ession, no less prejudicial to the Reformed Churches, than pleasing to all the Romish party, if the Pope could persuade us Protestants, and other Christians, to cast quite away, and utterly abhor what ever the Papal usurpation hath abused, or the Romish devotion hath used in matter of Christian religion; Sure then, we must seek for other Apostles and Saints, other Scriptures and Sacraments, another Gospel and Messiah, than Jesus Christ, no less than other Bishops and Ministers; For over all these, the Popes of Rome have spread the skirts of their usurped authority; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ep. 67. Plato. All things handled by men, are subject to be s●yied. 2 Thes. 2.4. Antichristus Christum mentitur, & turpitudinem vitae falso nominis honore convestit. Jerom. ad Geront. Amara erat Ecclesia in niece martyrum, amarior in conflictu haereticorum, amarissima in moribus domesticorum. Ber. ●. 33. in Cant. Petri Cathedram occupat tanquam Leo paratus ad praedam bestia Apocalyptica cui datum est os loqueus blasphemias, & bellum gerere cum sanctis. Ber. ep. 125. Ma●. 21.13. Christus Templum Dei cauponibus & latronibus deturpatum non diruit aut penitus detestatur, sed purgamenta ista & faeces ejiciendo Dei domum in diviniorem usum asserit: & hoc modo in pristinum honoram restituit. Chem. Mat. 23.2. Mat. 15.6.  their impure mixtures, their corrupt doctrines, and superstitious manners; Who as far as they are Antichristian, that is, go in any ways contrary to the holy rule, and humble pattern of Jesus Christ, yet might, yea and aught to sit in the Temple of God, as all Antichristian spirits indeed do, who cannot properly be, but where there is a Profession of Christianity: yet it doth not follow, that the Catholic Church, (against which the gates of hell shall not prevail, so as to extinguish the name of Christ) was either wholly ruined by Antichristian superstructures; or that the whole fabric of it must be pulled down by us, and all parts of it made Nehustan, in stead of cleansing, repairing, and reforming, which is not a novelty of nvention, but a sober restitution of all things in Religion, to the primitive mode and pattern, which is authorised and ordained by Christ; Who did no more himself as to the outward restoring of Religion and worship of God; challenging Gods right to his own House of prayer, when covetousness had made it a den of thiefs. The priesthood of old failed not by reason of the immoralities of the Priests among the Jews; nor did the didactical or Teaching authority cease from Moses his Chair and succession, because the Scribes and Pharisees (who were men of corrupt doctrine, and hypocritical manners) sat therein, and taught the Traditions and inventions of men mixed with the commands of God; No more did, or doth the Evangelicall Ministry and Sacraments cease, by reason of any Papal arrogating, or other human additions.  

Inordinatio aliqua non invalidam reddit ordinationem, vitio ●elicto rem ad legitimum modum revocarunt. Alsted. s●ppl. Gerar. de Reform. Luther owned no other call or Ordination as a Minister, but that which he had, as he was made a Presbyter in the Romish communion. Gerard. de Ministerio. pag. 70. Ab Episcopo suo ordinatus Lutherus. anno 1507. Nec aliam quaesivit ordinationem. Gerard. 147. Multum d ssert inter causam & culpam, inter statum & excessum. Tert. l. 2. adv. Marc. Non negandum est bonum quod remansit propter malum quod praecessit. Aust. Ep. 48.  Therefore the wisdom and piety of the learned and godly Reformers of these Western Churches, especially here in England, contented themselves with casting out what ever corrupt doctrines, impure mixtures, vain customs, and superstitious fancies, the Papal vanity and novelty had built upon those divine and ancient foundations of Christian religion; which were laid by the Apostles, and Primitive master-builders, all over the world; Whose Canon the Scriptures, together with sound Doctrine, holy Ministry, comely Government, Sacramental seals, and other Christian duties of prayer, fasting, etc. they restored with all gravity, moderation and exactness, with due regard both to the clear sense of Scriptures, and the Catholic practice of Churches, Conforming of all things, either to the express Precepts and Institutions of the word of God, or to those general directions, which allow liberty of Prudence, and difference in matters Circumstantial; in all which the Primitive Church had gone before them. Herein they were not so weak and heady, as to be scandalised with, and insolently to reject all things, that the Papal or Romish party had both received and retained in religious uses from former and better times, either as Christians, or Bishops, or prudent men; for so they had very sillily deprived themselves, and all the Reformed Churches, of all those Scriptures, Sacraments, holy duties, Order, rites, and good customs, which the Pope and Romish party had so long used, not as Popes, by any Antichristian policy, power and pride, but as they were Christians, having received them in a due succession at first, (though after much depraved) from those holy Predecessors, which had been Martyrs and Confessors in that famous ancient Roman Church.  
No judicious Protestant or truly reform Christian, 
(2) How far necessary and safe to be separated from the Romanists. Ad quamcunque Ecclesiam veneritis ejus morem servate, si pati scandalum aut facere nolitis. Aug. Ep. 86. responsum B. Ambrosii.  whose conscience is guided by Science, and his reforming zeal tempered with true charity, either doth, or aught to recede farther from Communion with the Roman Church, than he sees that hath receded from the rule of Christ, and the Apostolical Precepts, or binding examples, expressed in the Scriptures, so far as concerns the true faith, in its Doctrines, Seals, and fruits of good works. In matters of extern and prudential order, every Church hath the same liberty which the Roman had, to use or refuse such ceremonials, as they thought fit, and to these every good Christian may conform. In many things we necessarily have communion with the Pope and Papists, as in the nature and reason of men; In some things we safely may, as in rules and practices, politic, civil, just, and charitable, as Governors either Secular or Ecclesiastical; In many things we ought in conscience and religion to have communion with them, so far as they profess the truths of Christian religion, and hold any fundamentals of faith; And however they do by misinterpretation of Scriptures, or any Antichristian additionals of false doctrines, of impious or superstitious practices, seem to us rather to overthrow, or bury the good foundations, than rightly and orderly to build upon them. (for which superstructures and fallacious consequences we recede from them, and dispute with them;) yet we do not renounce all they hold, or do in common with us as Christians.  

In the Lord's Supper. 1 Cor. 11.27. Whosoever shall eat this Bread. 28. So let him eat of that bread. S●let res quae significat ejus res nomine quam significat nuncupari: hinc dictum est Petra erat Christus. Aust. Q. 57 in Levit.  For instance (it being not now a place to dispute them) We cannot own, as the Catholic sense of Christ, of the Scriptures, or the Primitive fathers, that sense which they in later times have given of the words in the Sacramental Consecration of the Lords Supper, by which they raise that strange doctrine of Transubstantiation, unknown to the first Fathers; And which seems to us 1. contrary to the way of God's providence, both in natural, and in religious things, which changeth not the substances and natures of things, but the relation and use of them, from natural and common, to mystical and holy; 2. Contrary also to the usual sense of all Scripture phrases, and expressions of the like nature, where things are mystically related by religious institution, and so mutually denominated without essential changes; 3. Contrary to the common principles of right reason, 4. And contrary to the testimony of four senses, sight, taste, smelling, and hearing, which are the proper organs, by whose experience and verdict of things sensible, we judge in reason, what their nature is; 5. Contrary also to the way and end that Christ proposed, to strengthem a Christian receivers faith; which is not done, by what is more obscure and harder to be believed than the whole mystery of the Gospel, as recorded to us in the Scripture: There being nothing less imaginable, than that Christ gave his Disciples his own very body, each man to eat him whole and entire, and so ever after, when he was then at table with them, and is now by an Article of faith believed to be as man in heaven; These and the like strange fancies of men, which draw after them many great absurdities and contradictions, both in sense and reason, and the nature of things; being no way advantageous to the religious use, end, and comfort of the Sacrament, we reject, together with the consequential Idolatry of worshipping the bread: Also the sacrilege of detaining the Cup of the Lord from the people, we cannot allow, as being contrary both to the primitive practice of the Church, and to the express command of Christ in the Institution, which was after also revealed to St. Paul by Christ himself. Yet still we use and observe the Sacramental Elements, with the same high estimation and veneration, which pious and purest antiquity ever did bear to that Sacred mystery; how ever we forbear to use some of their expressions, whose Oratory occasioned in part the after error, which mistook that, as spoken of the Bread in its nature, which magnified it only in the Sacramental use and mystery, which is indeed very high; retaining both the Elements, words, and holy form, which Christ instituted, and Christians always used, not so much disputing and determining the manner of Sacramental union, as endeavouring after those graces, which may make us worthy Communicants, and real partakers of the Body and B●ood of Jesus Christ, when we do receive that dreadful, yet most desirable seal of our Faith, which consigns fuller to us, and confirms in us those comforts, which as sinners we want, and may have most really and only from Christ; not by eating his flesh in a bodily and gross way with our mouths; but by receiving him by a true and lively faith into our souls, as he is set forth to us in the Scriptures to be God incarnate; the only Saviour of the world; of whose merit, death, passion, body and blood, we are by the same faith, (though in less degrees of strength,) really partakers, and nourished to eternal life, before we receive him in that Sacrament of the Lords Supper; yea though we never should have opportunity so to receive him; which is but the same object received by the same faith, to the same end, though in a different manner, and with different degrees.  
So for Baptism; 
Baptism.  we retain the substance of that holy Sacrament, as we find it in the Scriptures, rejecting only those superfluous dresses (of Salt, Spittle, Oil, Insufflation, and the like) which cumber and deform that duty and Ordinance, but they do not destroy it, nor do ever any Protestants, that are of any name or honour for Religion, re-baptise those, who were baptised in the Roman Church; 
Concil. Laodicenum omits only the Apocal. Apocrypha Books Hieron. in Prologue. Galaten. Josephus l. 1. cont. Appio. we (i. e. the Jews) have not infinite and different Books but only 22. which are justly called Divine. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Mosis 5. Prophet. 13. Psal. 4. The rest from Artaxere● to these times have not the like credit, because not a certain succession of Prophets.   
The Apocryphal additions of the Romish Church to the Canon of the Scriptures, we reject from being rules of faith (however we approve their excellent morals) And this we do upon the same grounds, that the Jewish Church of old, and the Primitive Christian for the most part ever did; yet we retain those books as oracles of God which we have received with and from the Romish Church, as of divine inspiration; according to that testimony which both the Jewish and Christian Churches fidelity, have given us of them.  
The e●une, dull, and spiritless, and formal devotions, 
Prayers in a language not vulgar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nis. de Placilla orat. Funcb. Delinquens soli Deo cognitus de reatis nudare apud homines verecunda conscientia non cogitur. Ser. 34. Chrysol. So Ber. s. 42. Non expedit omnibus omnia in●●tescere quae scimus de nobis. in Cant.  Liturgies and prayers used by the Romanists, in any tongue unknown to the most, and with so many vain repetitions, we refuse; yet still we retain the holy custom of Christians assembling in public, and worshipping God by public Liturgies, prayers and praises.  
In somethings we hold nothing common with them, either in opinion or practice; as in the profitable fancy of purgatory; the popular fashion of worshipping Images or adoring God in and by Images; of oblations and prayers for the dead; of praying to Saints and Angels; of Auricular confession; of dispensing by Indulgences the merits, or supperogating righteousness of some Christians to others; Since in these and the like matters, which I only touch, it being not my work now to handle those controversies which have been so fully discussed by many learned men of this Church of Engand, whose works praise them; We find no Scripture ground, either for precept or permission.  
So likewise in the ambitious claim of the Pope's Infallible judgement; His universal jurisdiction, and Supreme Authority over all Churches and Councils; We deny it, as un usurpation gotten by indulgences of some times and Princes; also by the flatteries, frauds, cruelties, power and policies of several Popes in their successions; but not grounded on any Law, or right, either humane or divine; neither by the Institution of God, nor by the consent of all Churches: Yet we deny not to the Pope such a primacy of place, or priority of order and precedency as is reasonable and just either in the Roman Diocese as a Bishop; or in a Council, as Bishop of that famous City.  
In like manner for the sacred order and function of the Ministry; we reject what ever imaginary power or will-worship is annexed to the office by humane superstition; but we approve the ancient form of Commission, and Divine Authority derived by them to Presbyters and Bishops, for Preaching the word, celebrating the Sacraments, reconciling penitents, use of the Keys in doctrine, or jurisdiction and Government; 
In the Roman Pontifical, The Bishop to be consecrated is charged after many Ceremonies and pompous modes, with this, as his office and duty, To judge, to interpret, to consecrate, to confer holy orders, to offer, to Baptise, a●d to confirm: after that the Consecratory laying the Bible on his shoulder, and their hands on his head, say these words, Receive the holy Spirit: i. e. the gifts and power to be a Bishop, or chief Pastor: to teach and rule in the Church. So the Presbyter is by the Bishop ordaining and othe●s with him imposing their hands on the head, enjoined, To offer, to bless, to govern, to Preach and to Baptism, as becomes his place and Office. Mar. 13.25.  Also of the continued power of Ordination, for a succession of Ministers in the Church: In all these and the like what ever we find to be spurious issues, of mere humane invention; of Scripture-less opinions; of groundless traditions, obtruded, as matters of Religion, upon the consciences of Christians, we use that just severity, which we think the Apostles and Primitive fathers would have done, to dash these Babylonish brats against the stones: yet still we redeem and preserve alive the legitimate succession, the Sons of Zion; the Israel of God; and justify the Children of true wisdom and of the Heavenly Jerusalem, that is, the divine and truly religious Institutions, upon Scripture grounds, although we find them to have been led Captive, and a long time detained Prisoners by any unrighteousness, policy, superstition, tyranny, covetousness or ambition, in the Walls and Suburbs of Babylon. Though tares were sown among the good Seed in the Field of the Church, while men slept, yet we must not be such wasters, as to destroy the Corn with the weeds; or to refuse both, because we like not one; Though our Fathers eaten sour grapes and our teeth were an edge, we must not therefore pull all our teeth out of our heads. Divine institutions are incorruptible; nor can any corruption of men's minds or matters cease on them, any more than 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vt Aurum ●t ge●●a it● res Divi●● non corrump●nt●●; quamvis opprimuntur; non vitiantur natura quum polluntur consuetudine. Non rei ipsae (ut nec veritas erroribus) sed nos malè utendo pucrescimus. Eras.  putrefaction on the Sun beams, when it shines on a Carcase or Dunghill: We may be corrupted, but holy Ordinances are like God always the same, when restored to their Primitive Institution, which is their State of Integrity. Riches and honour are not unwelcome, though they descend to men from unworthy Ancestors; Nor should Religion so far as its title is good by the word of God, either in strict precept and institution, or in prudence joined with piety and decency. Good pictures will recover the beauty, when the soil is washed off.  
In a word, we retain the truth, faith, holy mysteries, Catholic orders, constant Ministry, and commendable manners, which the later Romanists have derived and continued from the first famous Church in that place; nor do we think it either conscience or prudence to deprive ourselves of any thing Divine, though delivered to us by the less pure hands of men; or to cast away the provision which God sends us, though it be by Ravens; or to Anathematise all the Romish Church ho●ds of saving Truths, because it hath in the Council of Trent Anathematised some Truths.  
The Bishops of Rome were always more cunning, than to abrogate, or cast away those essentials, the main foundations and pillars of true Christian Religion, as the word, the Sacraments, the Ministry, and Government of the Church, on which they knew the vast moles, and over grown superstructure of the Pontifician pomp, profit, pride, reputation, policy and power, (through the credulity, 
Vt in reficiendis domibus sic i● moribus non destruenda omnia sed repu●ganda: non diruenda sed res●cienda. Ber. Ep. ad Abb.  of people, and blind devotion of most men, in these Western Churches) was built and sustained: Nor can any thing more contribute to the Pope's depraved content, or repair his particular interest, in this Western world, than to see, any so heady, rash, and mad Reformers, as shall resolve to quarrel with, and to cast quite away, all those things of Christian Religion, which ever passed through the hands of the Romish Church; or any other never so erroneous and superstitious; He well knows, how meager a Sceleton, how miserable a shadow Christian Religion must needs remain to those furious and fanatic Reformers; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Ep. Eudox●  Being as much reduced to poverty and mere nothing in the very essentials of Christianity (both for Doctrine, Duties, Sacraments, Scriptures, order, and manners) as it would be in the matter of maintenance and Church Revenues; (where some men's covetous and cruel Reformation is resolved, if they may have their will, to leave nothing to maintain Religion, or its Ministry, but the mere scraps of arbitrary and grudging contributions;) Such will our Religion be, if we reject all, that was used by those, who abused many things; and we must af●er only adhere to the beggary of Seekers; attending new Instructions from Heaven, instead of following ancient Christian and Catholic Institutions.  
Certainly, Church Reformations 
3. Of Church Reformations, with moderation and charity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato. de leg. 3. Nothing is just but what was wisely moderated.  in things Religious, should be carried on with all accurate strictness and rigour in clear points of saving truths, and in things of divine Institution so confessed by all; yet also, with much charity, candour, moderation and discretion toward any Christians in other things; wherein we must differ from them: Yet no further, than they seem to us to derogate from the truth and word of God; and so become detrimental to men's souls. It is a commendable Schism, which separates the Corn from the chaff, and the Gold from the Dross; neither retaining both in a confusion, nor casting away both in a passion: In thus doing all things with meekness of wisdom, Christians may not only be able, upon sober and judicious grounds from Scripture, and the Catholic consent of the Fathers, to maintain what they do, as wise Reformers of abuses; but also the better invite others to embrace, and to approve our ●ust and well-tempered Reformation; in the unpassionate purity whereof others will the easier see, as in a smooth and true Glass, their yet remaining spots and deformities.  
Reformation of Churches is best done, not by cutting off the head of Religion, but by taking off those masks and visards which hid its face and beauty: Men will best see their errors, not by force pulling their eyes out of their heads, but by fairly taking away the motes or beams of prejudice, error and pertinacy, which are in their eyes, which hinder them, not from seeing at all, but from seeing so we l, as we (in truth) think they may, and in charity wish they would.  

1 Thes. 5.21. Plato. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, moderation is the medium between the excess and defect: Neither taking nor refusing all, but trying all, and holding the good. True Reformation free from Schism.  By this shield of moderation and charity, proving all things and retaining what is good in all, (with our pity and prayers for any Christians, wherein we think they err, as differing therefore from us, because from the rule which God hath set for his Church in things pertaining to Divine worship:) we justly defend ourselves, in this, and other reformed Churches, (that are of the same temper and charity in their Reformations) from the sin and scandal of Schism; when we fairly and freely declare, that we separate no further from the Church of Rome, or any other particular Church, or Christian man, than we are by the word of God persuaded, that they separate from Christ's holy rule, and from the custom and Doctrine of the Catholic Church; whose bounds and marks are the samenes of divine truths, and the unity of the Spirit, in Charity, which we retain to all Christians, as far as such, with whom, while we desire such communion, of true faith, holy order, and obedience, together with love, as they do with Christ, and all true Christians, we cannot in our own consciences, nor other men's censures, be esteemed Schismatics, as the Novatians and Donatists of old were; who so challenged the title of the Church to their factions, as to exclude all others, and refuse the offers and means of accord. As Cyprian Ep. 95. and Aust. Ep. 164. tell us.  
To which brands of Schism we are then liable only, when we recede, or separate from visible communion with any Church, without just and weighty cause shown out of the word; or when we go further from them than there is just cause, and that too without charity; refusing the good which they have, while we withdraw from the evil we suspect: Which would be the case of the Church of England in this point of immoderate Reformation; if we should (as some would have us) therefore separate from all Scriptures, Sacraments, Ministry, Primitive Government, and order, because all these were retained, used, and after abused much, by the Roman Church and Papal party: we are bid to come out of Babylon, Rev. 18.4. but not to run out of our wits; to act, as God's people, with meekness, moderation, and Charity, not with that fierceness, passion and cruelty which makes us as Sons of Belial, inordinately run from one Antichrist to another.  
Many Christians in the Roman Church may have in them much of Antichrist in some kinds, and so (God knows) may many others, in other kinds; either in Doctrine or manners; in endless innovations, and unsettled confusions; or in rigour and uncharitableness; All which may betray us, to what we seem most to abhor in Antichrist; for if nothing have more of Christ, than Charity, nothing can have more of Antichrist, than that uncharitableness, 
Uncharitableness is as Antichristian as error. A Christianorun dissidiis venturus Antichristus occasionem accipiet. Naz. Orat. 14.  which many men nourish for zeal; mistaking a Cockatrice for a Dove; and a fiery Serpent for a Phoenix. Which may be, as Antichristian in popular furies, as in papal tyrannies; in confusions as in oppressions. It is strange how some men cry out against the cruelty of some Papists (which indeed hath been very great) when yet, 
Qui Christi non est Antichristi est Jeron. Ep. 57 add Damas'.  they have the same Spirit of destruction in their own breast both against the Papists and others: longing for such a Kingdom of Christ (as they call it) and such a downfall of Antichrist, which shall consist in War, and Blood, and Massacres against and among all Christians, which are not of their mind and side. We think, that in charity we ought not to impute the faults and errors of every Pope, or Doctor of the Roman side, to all those of that profession; Nor ought we take those learned men among them always at their worst; finding there is great difference between what they may hold in the heat of public disputes, and what they opine and practice in a private way; no● are their deathbed tenets always the same, with those of their Chayrs and Pulpits. Besides, many of the more devout and learned men among them, are now both in opinions and lives, much more modest holy and Reformed, than some were heretofore, whose Reformation in judgement or manners, in verity, purity, and charity we do really congratulate and joy in.  
And, for the Body of the common people among the Romanists, many are ignorant of those disputes, wherein the mistaking is most dangerous; which if they do hold, yet it is under the persuasion and love of truth, 
Qui à seductis parentibuus er●o●em acceperunt, quaerunt autem cauta solicitudine veritatem, corrigi pa●ati cum invenerint, high nequaquam sunt inter haereticos deputandi. Aust. Ep. 162. 1 Cor. 3.12.  retaining still the foundation of Christ Crucified, and hoping for salvation only by his merits; (as many now profess to do) and living in no known sin; but striving to lead an holy and charitable life in all things; Charity commands us to think, that in such, the mercy of God (accepting their sincere love to the truth, and their unfeigned obedience to what they know,) pardons particular errors which they know not to be such, & wherein no lust of pride, or covetousness, etc. either obstructs, or diverts them from the way of Truth; Though the superstructures may be many of straw and stubble, which shall perish, yet holding the foundation Christ crurcified in a pure conscience, they shall be saved in the day of the Lord; Though the vessel be leaky in many places, yet by great care in steering, and frequent pumping (that is true faith and repentance) it may keep the soul from Shipwreck and drowning in perdition, which is embarked in the bottom of Christian Religion, and which steers always by the compass of conscience, setting all the points of conscience, by the Chart or rules of Scripture; as near as he can attain by his teachers, or his own industry.  
We are sorry for our necessary differences from the Romanists or others; which yet our consciences so far command us, as we think ourselves enlightened by the word of God; contrary to which we cannot, and ought not to be forced actually to conform, or to comply with any men in things Religious: Yet have we no lust of faction, no delight in separation, no bloody principles, or tenets, against any Christians of any particular Church; desiring the same charity from them to us; which may, in lesser differences from each other, yet unite us to Christ, and to the Catholic Church, as true parts of it, though infirm, or diseased: This temper we should not despair of in the devouter and humbler Romanists; if they were not daily inflamed, by politic Spirits and violent Bigots among them, who will endure no Religion as Christian, which doth not kiss the Pope's Pantofle, or hold his stirrup, or submit to that pride, flattery and tyranny, which some of them have affected; when indeed it ill becomes those, that challenge a chief place in Christ's Church, to be so vastly different from the example of the crucified Saviour of Christians.  
Such talents then as have been once divinely delivered to the Roman (as to all other Christian Churches,) we have all aright to as believers in private, and as Christians or Churches in public communion and profession; nor can these Jewels be so embezeled, by being buried, or abused, but that we may safely take them up clear, and use them; together with those other which we have obtained, through the grace and bounty of our Lord and Master Jesus Christ; In whose name and right, we (as a part of his Catholic Church) received them first, and enjoy them now, only Reform, according to what we first received of them; without any prejudice or diminution to their true and intrinsical worth (which is divine) by reason of our fellow servants former, or present idle, imperious, impure or injurious use of them: We accept and use the holy vessels, which belong to the temple, and the Lord of the Church, 
Ezra. 7.  without scruple, when they are graciously restored out of the profane hands of revelling Balshazzers; The remaining silver censers are holy, 
Numb. 16.  though the hand and fire were unholy which were applied to them.  
Our Ministry then may be, and certainly is, very good, holy, 
4. Our Ministry not from nor of the Pope.  and divine, as well as the Scriptures, and Sacraments, or other holy Ministrations, and duties are, when duly restored to their primitive purity, order, and authority; which go along with their right succession; notwithstanding they are derived to us through or by the Romish Church, or the Pope's dispensation; yet do they not therefore descend from them, but only from Christ, the first institutor of his Church, and of this Ministry, with a perpetual power of succession; 
Possunt esse & pastors & Lupi alio respectu; pastors in veritate quam profitentur, in potestate quam ritè obtinuerunt; Lupi in erroribus quos admiscent, in corruptelis morum, etc. ut Scribae & Pharisaei in Cathedra Mosis panem veritatis proponebant sed non sine f●●mento errorum, officium distinguendum à persona, potestas à mo●ibus. Gerrard. de Minist. Rev. 2.4. Jer. 3.1. Thou hast played the harlot with thy lovers, yet return to me saith the Lord. Rev. 3.2.  Our Lord Jesus Christ, the gracious Spouse of the Church, as of every Soul, that truly believes and obeys (though with much unbelief and frailty,) disdains not to own his relation to any Church or Christians, though they are not so faithful to him; though they lose their first love; yet they may be still his, by what still remains of soundness and outward profession; Yea and Christ will vouchsafe to admit us again to the communion and covenant of his love, even after long wander, and unkind absences, when ever we wash ourselves, and return to him, from our disloyal adulteries and pollutions. He doth not utterly divorce any Church, when the substance and essentials of Religion (which are but in a few things) do remain, notwithstanding the many meretricious paints, and disguise, which the wantonness of humane inventions may have put upon it; thereby disfiguring its Primitive beauty and simplicity. Man's vanity and arrogancy against God or men, doth no whit abrogate, either the right which Christ, or any Church and Christian posterity hath to the purity and power of his gifts and institutions, in the right way of his Ministry: All which may remain, with a blessing in the root and Seed; though they be much pestered, over-dropped, choked, and almost starved by humane additions, which keep them for some time from their full glory, vigour and extension.  
Therefore the learned and godly Reformers of this Christian Church in England, did not dig any new fountain of Ordination, or ministerial power; as some Romanists calumniated at first, and were afterward convinced of the contrary, by Master Masons learned defence of the Ministry of England, as to its right succession; but they only cleared that, which they saw was divine in the first broaching or Institution by Christ, and as in the purest derivation by the Apostles; however in time it became foul by humane feculencies and dregs as it passed, rightly (though not purely) through the hands of some Bishops and Presbyters) even to their days; Nor was ever any thing required by the best Reformed Churches, further to confirm and validate the Authority or power Ministerial, which any had received, when he was first ordained Presbyter in the Romish Church, 
Contaminarunt non sustulerunt Ministerium Ecclesiae. Alsted.  but only this, to renounce, not his Baptism, but his errors and former superstitions; to profess the Reformed Truths of the Gospel, and accordingly to exercise that Ministerial power, which he had received, truly, as to the substance, and duly, as to the succession; both as to the Office conferred, and the persons conferring it. Howsoever the sword of the Ministry had through the neglect of those, to whom it was committed, been suffered to contract the rust of superstitions, and to lose much of its beauty and sharpness; yet it was still that true and same twoedged sword, which came out of the mouth of Jesus Christ, Rev. 2.12. the first ordainer of a peculiar settled Ministry in his Church; Nor may it be broken or cast away, when it hath been rightly delivered; but only, cleared, whetted and furbished, from its rust, bluntness and dulness: That Pen, which now writes blottingly, might be well made at first, and will write fair●y again, if once the hairs or blurs, which its neb hath contracted, be but cleared from it: It is still God's Field and Husbandry with good Wheat in it, though the enemy hath, while men slept, sown many tares; Bishops and Ministers reform may be Gods true labourers and appointed Husbandmen, though they have some time loitered; as the Disciples were Christ's, when their eyes were so heavy to sleep, that they could not watch with him that one hour of his most horrid agony. 
Mat. 26.40.   
It were then but a passionate scuffling with mad men, a most impertinent disputing with unreasonable minds, further to argue about the Pope's usurped or abused Authority in any kind over Churches or Bishops, or holy Ordinances and Ministry: For which he had as little grounds of Scripture or reason, as these Antiministerial Ob●ectors have now, against this Church of England, and the function of the Ministry in it; against which, these cunning cavillers have not so much pretence to argue from the Pope's usurpation, that our Ministry and Religion are all Antichristian; as they have both Scripture, Reason, and Experience, (besides the consent of all Reformed Churches) to conclude them to be truly Christian; if anger or envy, or covetousness had not blinded their blood-shotten eyes, they might easily see some of those mighty works, 
Mat. 11.20.  which have been wrought on men's Sou●s, by the Ministry of England, since the Reformation; and without this efficacious Ministry, I believe, neither these Calumniators had been so much Christian, as they pretend, nor so able spitefully to contend, with shows of Piety, and popular fallacies against the true Ministry of this Church, and the best Ministers, with whose Heifer they have ploughed.  
We know well, that not only the reformed Churches, 
5. Of the Pope's pretended Supremacy in England.  but even the Gallican and Venetian (which keep communion with the Romish Church, and Papal party) besides the Greek, Asian, and African Churches, do generally oppose, and vehemently deny the Pope's abusive usurpations, both in things Ecclesiastical and Secular: And this upon most pregnant grounds; not only from Scripture, (whence nothing was ever fairly and pertinently urged, as some places are foully wrested, and yet but little to the Pope's advantage) but also from 
* Caeteri Apostoli par consortium honoris & potestatis acceperunt, qui in toto orbe dispersi Evangelium praedicaverunt, quibusque decedentibus successerunt Episcopi. Is. Hisp. l. 2. off. Eccl. c. 5. Qui sunt constituti in toto mundo in sedibus Apostolorum, non ex genere carnis ut filii Aron, sed pro unius cujusque vita merito iis, etc. Id. Ubicunque fuerit Episcopus, sive Romae, sive Eugubii, etc. ejusdem est mer●ti, qusdem est sacerdotii. Jeron. ad Evagr. Celebri urbi frigidum oppidulum opponit. Eras. verba Jeron. Omnes Apostolorum successores sunt. Id. Concil. Nicaen. 1. Gregory the Great oft protests against any Bishops or Patriarches, usurping and challenging the title ofVniversalis Episcopus aut Pastor, as a token of Antichristian pride. Concil. Hipponensc. Anno 393. de primae sedis Episcopo i. e. Romano. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Af. pag. 119. & pag. 318. can. 123. They Excommunicated all that appealed beyond the Sea to other Province and Bishop. Concil. Chalced. anno 451. Can. 9.11.17. Nec quisquam nostrum Episcopum se Episcoporum constituat, etc. Quando omnis habeat Episcopus pro licentia libertatis & potestatis suae arbitrium proprium, ut nec judicari ab altero, nec judicare possit. Cyp. tom. 2. in fine. Hoc erant utique coeteri Apostoli quod fuit Petrus, pari consortio praediti & honoris & potestatis. Sed exordium ab unitate proficiscitur, p●imatus Petro datur, ut una Christī Ecclesia, & una Cathedra monstretur. Cyp. Episcopatus unus est cujus à singulis Episcopis in solidum pars tenetur. Cypr. de uni. Eccl. & ep. 27.  all Antiquity, after that Churches were increased and settled, where the Fathers, and first famous general Councils, make clearly to the Pope's disadvantage, as to any power or jurisdiction in point of divine authority, which he claims beyond, or above other Bishops and Presbyters; further than the Roman Diocese first, and the Patriarchate afterward extended; which division and power for order sake was agreed unto by some general Councils; where other four Patriarches of Jerusalem, Antioch, Constantinople, and Alexand●ia, had also a limited, yet equal power in their respective Dioceses and Provinces, with the Bishop of Rome.  

Galf. monum. l. 11. c. 12. See Bishop Godwin, Succession of English Bishops. Lucius rex in Anglia conversus ad fidem Christi, anno Christi 164. Th●ee Bishops out of England, Eborius of York, Restitutus of London, Adolphias of Colchester, were of the Council of Arles in France eleven years before the Nicane, which was anno 330. See the Letter to Austin the Monk cited before, sent from the Clergy and Monk of Bangor. Sir Hen. Spelman, Concil. Brit. pag. 108. ad. an. 590. Omnium provinciarum primae Britania publicitus Christi nomen recepit. Sabel. Enn. 7 l 5. Beda l. 2. c. 2.  Nor had the Pope then for the first six hundred years after Christ any authority, scarce any name in these British Churches, which were undoubtedly converted by some Apostles or Apostolical men; who left after King Lucius his time a famous and flourishing succession of Bishops, Presbyters, and Christians, long before any pretensions of the Pope over these British Churches: To which the British Bishops in Wales were strangers; nor would they own at that time, when Austin the Monk came from Gregory the Great; who sent hither more out of Christian charity than any Authority to convert the Saxons, who had by war and barbarity quite extinguished Christianity with all Bishops and Ministers out of England, and had forced the former holy Bishops and Ministers to fly into Wales, Ireland, and Scotland; from whence afterwards in a grateful vicissitude the English (replanted) Churches received (for the most part) both their Conversion and establishment by a Succession of rightly Ordained Bishops and Presbyters; for Austin the Monk's Plantation and preaching extended not beyond Kent, Surrey, and the adjacent places; as Venerable Bede tells us; and our learned Countryman, Sir Henry Spelman.  
The ambitious Usurpation and Antichristian Tyranny then of the Papal power and supremacy afterward, over Bishops and Ministers here in England, to which the title of Christ, St. Peter, or the Catholic Churches establishment, is poorly begged, and falsely pretended, we the Ministers of the Church of England ever did, and do, as much abhor, as any of these men can, who are so against the now Reformed and established Ministry, which we have vindicated from Papal and superstitious additaments, and asserted, or restored to it Primitive and scriptural dignity, and divine authority, which it never lost; but only, not so clearly discovered, during the times of darkness and oppression. Our jealousy now is, lest the malice and activity of those, that now dispute, and act against our thus reformed and prospered Ministry, should prove ere long the Pope's best Engines, and factors, that ever he had in this Church since the Reformation; if they can (as they have begun, and go on apace) but so far prepare the way for the reintroduction of the Papal power, and Romish party, as to cashier all the learned, reformed, and duly Ordained Ministers in England, both as to their order, authority, and government: will not this Church in a few more years of confusion, and neglect, become, as a fallow and unfenced field, fit for the Papal subtlety and Romish activity, which he will blow with an Ox and an Ass together, the learned Jesuit, joined to the fanatic Donatist; The Seminary Priests with the gifted brethren; Friars predicant with Prophet's mendicant? So that no wise man, that loves the Reformed religion and the Church, can think others than that the hand of Joab is in this matter. Achitophel is in Counsel with Absalon. The Conclave of Rome is wanting to its interest, if it conspires strongly with this Antiministerial faction; I should be glad to be as Hushai the Archite, a means to discover, b●ast, and bring to nought all those desperate counsels and machinations, which are laid by any against this reformed Church, and its true Ministry; The happy and seasonable defeat of which, by God's blessing to this Church and Nation, I do yet hope may be such, 
In vitium ducit cu●pae fuga fi caret arte. Hor.  as shall make all Apostatising and ungrateful Politicians, rather repent of their Apostasies, and see their folly, than follow the fate of that disloyal renegado, a traitor at once to his friend and sovereign.  
I confess I am not for such Reformations, 
6. Reformation ought to reverence Antiquity. Maltem cum sanctis errare quàm cum sac●ilegis rectè sentire.  as too much suspect the prudence, or vilify the piety of our forefathers, thereby to extol some men's after zeal and skill. The errors and defects of the Ancients joined with their charity and sincerity, I believe were far more pardonable with God, than the late furies and cruelties of some men, pretending to mend those errors, and supply those defects. Not that it is safe for us to return to what we now see by the word of God to be an error; But we may in charity excuse their ignorance in some things of old; while yet we commend and imitate that wisdom, honesty, order, and gravity of religious profession which was in them, far beyond the Modern transports of some men's giddiness and levity, 
Plato and Aristotle commend that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aequanimity and moderation in all things, though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eth. l. 2.  which toss them from superstition abusing, to superstition utterly refusing all those things which are not only convenient in Prudence, but necessary in Piety; as being stamped and established by divine Institution; such as this of the Evangelicall Ministry hath been proved to be. Reformations may bend so much from the Pope, on the right hand, till they meet him again on the left, forsaking that rectitude, uprightness, and stability of the Mean, in which only the truth and honour of Religion doth consist.  
Antichrist which some are taught more to fear in the name and in others, than to abhor in the thing and in themselves, is at both ends or extremes of Religion; as well that of profaneness, confusion, and defect on the one side, as that of superstition and excess on the other. We must love and entertain what ever we find of Christ's true Jewels, and the Church's ornaments, amidst the Counterfeit, and rags of Antichrist; we must not slay any of Christ's sheep, 
Luke 15.6.  because it was gone astray, and is now found, but rather take it up, and bring it home, and rejoice to have found it. Nor may we rend Christ's garment in pieces, because it may be spotted, and soiled by men's hands, but rather rinse and restore it to its primitive purity. As Christ redeemed our Souls, so must we redeem his holy Institutions and ordinances, 
1 Pet. 1.18.  (as much as in us lies) from the vain Conversation of the world; And then we may serve him in the holy ways he hath appointed us without fear of sin, Antichrist, or Superstition, from which both our minds, and our devotions are happily freed.  
Ev●ry man hath cause to suspect Antichrist in his own bosom; As the kingdom of Christ, so the kingdom of Antichrist is within us chief. Certainly, it is far better for the Church and Christians to retain what is Christ's, though in common with any Antichrists; than passionately to cast away all that is Christ's, under pretence of detesting Antichrist; men may fall into sacrilege, while they seem to abhor Idols; 
Rom. 2.22.  robbing the Church of what Gifts and dowry Christ hath given her; (among which, this of a Constant and successive Ministry, 
Eph. 4.11.  is a chief one in St. Paul's account) and this while blind and preposterous zeal thinks to strip the whore of Babylon, who dwells where ever division and confusion nestle in the Church, and to rifle Antichrist (who may roost in other places as well as Rome.) It is safer to be in Christ's way, though it be rugged, and may have some inconveniencies through many infirmities, than to be in any other, 
Mat. 12.44.  which may seem fairer and smother to us. As the unclean spirit of gross Idolatry and superstition, may be cast out for a fit, so he may return to his house swept, and garnished with flowers, and shows of piety, bringing seven worse devils of Atheism, Pride, Profaneness, and uncharitableness with him. It is the same evil spirit, which tears the Church by cruel Schisms, with that which casts it into the fire of persecution, and water of Superstition; There is always hopes and means of salvation, when there is a true Ministry though with many faults, yet of Christ's sending, and the Churches Ordaining; but men may as justly despair of long enjoying the Gospel's light, without a due and settled Ministry, as they may to have day long after the Sun is set, or Harvest in Winter. As graces and gifts internal, so the means and Ministry external, are part of the wings of that Sun of righteousness, 
Mal. 4.2.  who shines no where in the world among Christians, without some healing, and saving virtue, severally manifested, as to the inward saving power, but always in the same way, as to the constant outward Ministration, by which it is ordinarily dispensed: Papal darken, or humane Eclypsings, are no warrant to abolish or exclude, that light of the Ministry, which Christ hath set up; Nor can we do the Devil, or any of his instruments a greater greater pleasure, than quite to extinguish the lights of this Church, in stead of snuffing and clea●ing them: Better to have dim Lamps, than none at all shining in the house of God.  
But indeed the fault of the English Ministry with some men is, not that they lighted their Lamps at the Pope's taper; but that they have, and do still shine so bright, as to offend both his, and all others eyes, who could not bear the splendour of the English Churches both Ministry and Reformation, wherein Zeal according to knowledge, and wisdom with sobriety, had at once purged away what was vile, and preserved what was precious, 
Jer. 15.9.  with great moderation, distinguishing between what was of humane mixture, superstition, or infirmity, and what was of divine Institution, holy succession, and authority. The same piety rejected the one, and retained the other.  
I conclude then, that the Papal encroachment, or Romish corruption, what ever it were, is no argument against the Divine authority, and constant office of the Reformed, and restored Ministry in this Church; It were a mad cruelty to knock our Fathers on the head, or to cut their throats, because they were diseased; and as they might, so they ought in all piety to be healed; How much more of perfect madness is it, for Christians to destroy their Fathers, who are now perfectly recovered, and in good health, 
7. Extremes in Religion. Eccl. 7.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Perit judicium cum res transit in ●ffectum. Discretionis meta nulla superstitions, vel levitate vel spiritu● quasi serventio●e vehementi● excedatur. Ber. s. 20. Cant. Fervour discretionem erigat discretio servorem regat. Id. Vulgar Reformers.  only because they were sometime sick, or descended from infirm Progenitors?  
It is easy for well-affected Christians to be over-scrupulous, and over-righteous, so to overact in matters of Religion, as to destroy themselves before their time; like rude and unwary Combatants, who overthrow themselves, by overreaching and overstriking at others beyond the measure of well-ordered and proportioned strength, which always keeps itself strong enough to rule or command, and so to preserve itself. There is a secret tide of self-interest, prejudice, or passion, which imperceivably carries men another way, (much beside, or backward, or beyond what should be) when they think they steer with a sure course, and full gale to the port of Reformation, in which not only sincerity is required, but also great discretion, judgement, and moderation; Therefore Reformation is the work of learned, wise, grave, well tempered, and well experienced, as well as of godly and well-affected Christians; Reformers ought to be as skilful, and sober Physicians, capable to distinguish between the strength of the disease, and the strength of nature; to preserve and foment the vital spirits, though they quench the feverish flames, and evacuate the vicious humours.  
Vulgar spirits are rude and riotous R●formers, which come only with their Axes and Hammers, without any Chissels, or finer tools; they are all for battering down, and breaking in pieces, nothing for polishing and cleansing. Hence it is, that they do no more, 
Vid. Bishop Davenant. determine. 12. Against people's reforming without the Supreme Magistrates consent. Necesse est veram religionem unica cum sit canaem semper esse. Lact.  than pull down Crosses, and set up Weathercocks on Chutches, disposing Religion to perpetual vicissitudes and inconstancies, which are most contrary to its nature. Like weighty Pendants once violently swayed beyond the perpendicular line and poise, they are a long time before they recover the point of fixation and consistency: Such are popular, heady, and tumultuating Reformations, usually carrying things at the first impetus, as much beyond the medium or centre of true Religion, as they were formerly, either really or imaginarily deviated; Plebeian Constitutions, are as subject to be Paralytic, as Apoplectic, to be ever trembling and troubling Religion in their jealous furies, as to be otherwhile stupid and supine, in their superstitious follies; 
Sir Kenelm Digby relates the story in his book of Bodies.  But once in motion, and throughly scared (as the youth of Leeds with Soldiers) with those Panic terrors, of superstition, irreligion, popery, heresy, Antichrist, and the like; they hardly keep, or recover themselves to any bounds, becoming sober men and good Christians.  
Thence it is (as in many other excesses, and transports) that some men seek to pull down all local Churches, because they may have been sometimes superstitiously abused; Possibly at the same rate, not one place of their Conventicle meetings should stand. So they would have all Church-windows either broken to let in the cold and weather, or quite stopped up, so as the light should be wholly shut out, 
Non usus rerum sed libido utentis in culpa est. Aust. doct. Christi.  because the Glass was sometime painted. Such immoderation is just as if Countrymen should not esteem, or use their fertile Meadews, because they are sometime squalid with inundations; or, as if they would suffer none to sing again, because some have sung out of tune; and break all Instruments of Music, because they may be set to wanton airs, 
Of Music.  and dittyes: Whereas (no doubt) in this, as in other excellencies, to which the ingenuous industry of Christians as men may attain, for singing, and use of Music, either Oral or Organical, in Consort or Solitary (which the sad severity and moroser humour of some men would utterly banish from all devout and pious uses, as if all Music and Musical instruments had been profaned ever since the Dedication of Nabuchadnezars' golden Image) even in this (I say) of Music or melody, 
Dan. 3.7.  the great Creator may be glorified, both in private and public, either by the skilful, or the attentive Christians, who have with David harmonious souls joined to devout and gracious hearts, which like a good stomach digests all in Natures and Arts excellency to Piety. Like a modest Matron making a virtuous use of those ornaments and jewels, which either vice or vanity are prone to usurp and abuse.  
It is true, the most blessed God (whose transcendent perfections of wisdom, power, justice, mercy, love, etc. as so many strings, of infinite extension and accord, make up that Holy harmony, which is his own eternal delectation, as also the ravissant happiness of the blessed Angels, and souls of just men made perfect;) This God, I say, is not immediately, and for itself delighted with any singing or melody of sense, any more than with other expressions of a reasonable soul, in Eloquence, Praying or Preaching; yet since the use of Harmonious sounds is a gift, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 6.  which the Creator hath given to Man above all Creatures, and wherewith Man may be so pleased and exercised in the use of it, as thereby to be better disposed, and more affected, even to serve the Creator, either in more spiritual, holy, humble, calm affections, or in more flaming Devotions, and sweet Meditations, (which are the usual effects of good and grave Music, on sober and devout souls:) who, though they do not dwell and stay on this ladder of sensible melody, yet they may be still ascending and descending by the s●aves of it in fervency, charity, and humility to God, others, and themselves; I conceive no true Religion, but such as is flatted with vulgar fears, can forbid Christians, 
Vid. Basil. in Hom. 24. the leg. gent. lib. 1 Cor. 10.31. Col. 3.16.  to make the best (which is a religious use) even of Music; referring it, as all honest and comely things, to the highest end, God's glory; And this, not only in reading or hearing such Psalms and Hymns, and spiritual songs, in which the divine truth of the matter, affects the enlighened judgement, and the quieted conscience with the nearest conformity to the holy minds and spirits of those sacred Writers, who have left us the matter so indicted, though we have lost the ancient tunes of their holy Psalmodies; but also in that audible singing, and melodious delectation, which is sensible in good Music; and which hath a secret, sweet, and heavenly virtue to allay the passions of the soul, 
A corporalibus ad spirituales à mutabilibus ●numeris perpenitur ad immutabiles. Aust. l. 6. de Musica.  and to raise up our spirits to Angelical exaltations, by which we may more glorify and praise God, which is a part of our worship of him; And wherein the Spirit of God in David, and other holy men of the ancient Church hath set us allowable, commendable, and imitable examples; Wherein the immusicall rusticity of some men of more ferine spirits, which no Harp can calm, or cause to departed from them, as saul's did, must not prejudice the use, and liberty of those Christians, who are of more sweet and harmonious tempers, even in this particular gift and excellency of Music; than which nothing hath a more sensible, and nothing a less sensual delectation; So that if there be not Music in Heaven, sure there is a kind of heaven in Music; yet even in this so sweet and harmless a thing, we see that the immoderation and violence of Christians (which hath in it a vein of the old Picts and Sythian barbarity) is an enemy even to Humanity, as well as to Divinity, while it seeks to deprive men and Christians of one of the divinest Ornaments, most harmless contentments and indulgences, which in this world they can enjoy? I the rather insist in this most innocent particular of singing and Music, because no instance can show more those rude and unreasonable transports to which men are subject in what they call religious Reformations; If they do not carry all things with very wise hearts, and wary hands; that so the leaven of unnecessary rigours and severities may not make the Mass or lump of religion more sour and heavy, than God in his Word hath required; who cannot be an enemy to the right and sanctified use of melody or Music; 
Psal. 33.2. 2 Cor. 9.7.  since he commands singing to his praises, and loves a cheerful temper in his service. Certainly Music is of all sensible humane beauty the most harmless and divine; Nor did I ever see any reason, why it should be thought to deform us Christians, or be wholly excluded from making a part in the beauty of holiness.  

No time or abuse doth prejudice Gods, or the Church's rights. Quamvis ritus ordinationis in Eccles. pontificia multis superstitionibus & inutilibus ceremoniis fit vitiatus, ex eo tamen ipsius ordinationis essentiae nihil decedit; Distinguenda ordinantis infirmitas ab ordinatione, quae sit totius Ecclesiae nomine, distinguendum divinum ab humano, essentiale ab accidentali, pium & Christianum ab Antichristiano, sermentum a doctrina Pharisaeorum. Gerard. de Minist. pag. 147. Moderatia non tam virtus quam doctrix & imperatrix omnium virtutum. Auriga & ordin●trix affectuum. Ber. Cant. Tolle hanc & virtus vitium erit. Nec abligurienda sunt mala cum bonis, nec eructanda bona cum malis. Vetul. Pravi effectus falsi sunt rerum ●stimatores.  All wise and excellent Christians know this for certain, That man's usurpation is no prejudice to God's dominion; nor do humane traditions vacate divine Commands, nor Antichrists superstitions cancel Christ's Institutions; Vain superstructures of man's addition, neither demolish nor raze God's foundations; men do not quit their rights to estates for another's unjust in trusion; The heady invasions of one, or few, or many, upon the Church's rights and liberties, are no cause to make Christians remove the ancient Landmarks, and boundaries of true Ministry, due order, and prudent government, which we find fixed by Christ, continued by the Apostles, and observed by the Church's obedience in all ages, although not without tinctures and blemishes of humane Infirmities. They are sad Physicians, and of no value, who know not how to let their Patient's blood, unless they stab them to the heart; Such are those unhappy leeches, who in stead of eating off, with fit corrosives, the dead flesh of any part, do lop off whole arms and legs. Some men are too heavy for themselves; and while they aim to go down the Hill of reformation, they suddenly conceive such an impetuous motion, as cannot stop itself, till it hath carried all before it, and at length dasheth itself in pieces. Much more folly it is quite to abolish the use of holy things, than to tolerate some abuses with it; True reforming is not a starting quite out of the way, as shy and skittish horses are wont to do, (when they boggle at what scares them, more than it can hurt them) with danger to themselves, and their riders too; not a flying to new modes, and exotic fashions of religion, and Churches and Ministers; but it is a sober and stayed restauration of those ancient and venerable forms, which pious Antiquity in the Church of Christ, and the ancient of days, in his more sure Word, hath expressed to us. 'Tis easy to pair off what one great Antichrist, or the many less have added; and to supply what they have by force or fraud detracted from that only complete figure of Extern professional religion, which Christ and his Apostles by him so have fashioned and delivered; which is never well handled, no not by Reformers, unless Christians have honest hearts, good heads, clear eyes, and pure hands; when all these meet in any undertakers to reform the Church, I shall then hope they will seriously, sincerely and successfully do Christ's and the Church's work, as generally men are prone and intent to do their own.  
This than I may conclude, against all precipitant and blind zeal, which by popular arts seeks to bring an odium on all Ministers, and the Ministry of this Church, merely by using the Name of the Pope, without giving any account to reason or religion of their Calumny; That there is no cause in reason, or religion, for any Christians to cast off the Ministry of England, as it stands Reform, and so restored to its primitive Power and Authority, because of any Succession from, relation to, or communion with the Order and Clergy of the Roman Church and Bishop; no more cause, I say, than for these Antiministerial Cavillers to pull out their eyes, because Papists do see with theirs; or to destroy themselves▪ because naturally descended from such parents as were in subjection to the Bishop of Rome, and in communion with that Church; we may as well refuse all leagues and treaties of humanity in common with Papists, as all Christianity; and all Christianity, as all ancient lawful Ministry; an holy Succession may descend, and Gods elect be derived from such as were true men, how ever vicious.   

CAVIL Or CALUMNY V Against Ministers as Ordained by Bishops in England.  
I Have done with the first part of this Cavil or Calumny, which seeks to bandy the Ministry of the Church of England, against the Papal and Romish wall; that they may make it either rebound to a popular and Independent side; or else fall into the hazard of having no true Christian Ministry at all; from both which I shall in like fort endeavour to rescue this our holy Function and Succession.  
A second stroke therefore which I am to take, is made with great Artifice and popular cunning against the Ministry of this Church, as it was derived and continued by the hands of Bishops, who were as Precedents, or chief Fathers in the work of Ordination among their Brethren and Sons (the Presbyters) or Ministers within their several Dioceses; These Prelates or Bishops, the Objectors protest highly against, as being not Plants of Christ's planting; whose Authority being lately pulled up by power, so that they seem to have no more place or influence in this Church or Nation, the Presbytery also, and whole order of the former Ministry (they say) must necessarily also fail and whither, which were but branches, and slips derived from the stem or root of Episcopal Ordination.  
Thus we see in a few years, the Antiministerial fury is cudgelling, even Presbyters themselves, with that staff which some of them put into vulgar hands, purposely to beat their Fathers, the grave and ancient Bishops, and utterly to banish that Venerable and Catholic Order, or Eminent Authority of Episcopacy out of the Church; what the Dovelike innocency of those fierce and rigid Ministers hearts might be, as to their godly intentions, I know not; but I am sure they wanted that wisdom of the Serpent, which seeks above all to preserve its head; whence life, health, motion, and orderly direction, descending to other parts, do easily repair and heal, what ever dat hurt or bruise may befall them,  
It must needs be confessed, that as the Events have been very sad, so the advantages have been great, which the Antiministerial party have gained, by the preposterous zeal of some anti-episcopal spirits, which transported them, not only beyond and against all bounds, or rules of Reason, Order, Scripture, Ecclesiastical Custom, and Laws here in England, but even contrary to their own former, and some of their present judgements, touching Episcopal Presidency, which they never did, nor do yet hold to be unlawful in the Church, how ever it might be attended with some inconveniencies and mischiefs too, not arising from the nature of that Order, and power, which is good, but from the corruption of those men that might manage it amiss. This makes many of these Ministers have now so much work, to take off that leprosy from their own heads, which they told the people had so much infected the Bishop's hands; by the Imposition of which, they yet own their Ministerial power, and holy Orders to have been rightly derived to them, in that Ordination by Bishops, which was used here in the Church of England, as in all ancient Churches.  
It is never too late to rectify, and repent of, any mistakes and miscarriages incident to us, as poor sinful mortals. Although Primitive Episcopacy, (which ever was as a grand pillar of the Church's Ministry, Order and Government,) hath been much shaken and thrust aside by man's power, or passion, to the great weakening and endangering of the whole Fabric and Function of the Ministry, together with the peace and polity of this Church; yet wise men may possible see, after these thick clouds and dust of dispute, what is of God in true Episcopacy; yea, and they may be persuaded to preserve and restore, what is necessary and comely in it, however they pair off what is deformed, superfluous and Cumbersome; (in the behalf of which I am neither a pleader, nor an approver.)  
It is now no time in England either to flatter, or fear the face of Episcopacy, or sinisterly to accept the persons of Bishops. There is nothing now can be suspected to move me to touch with respect those goodly ruins (from which the glory of riches and honour are now so far removed,) but only matter of conscience, and the integrity of my judgement; And therefore I here crave leave without offence to any, that are truly godly (either Ministers or others) who may differ from me in this point,) freely, yet as briefly as I can, to discover my judgement, touching this so controverted point of Episcopacy, in which from words men have fallen to blows, and from wasting of ink, to the shedding of blood. I see that other men of different sense, daily take their freedom to vent themselves against all Bishops, and all Episcopacy; some of them so rudely and unsavorily, as if they hoped by their evil breath, to render that venerable name, and order, ever abhorred, and execrable to Christian minds; which to learned and sober Christians ever was, and still is, as a sweet Ointment poured forth; nor doth it lose of its divine and ancient fragrancy by the fractures of these times, which have broken (it may be) not with devotion and love, so much as with hatred, and passion, that Alabaster-box of civil protection and Sanction, in which it was here, for many hundreds of years, happily preserved from vulgar insolency, and Schismatical contempt. Why may not I presume to enjoy my freedom too, yet bounded with all modesty and sobriety, without any prejudice or reproach, reflecting upon the Counsels, or actions of any men my Superiors, whose power and practise, as to secular mutations, neither can, nor aught to have any influence on men's opinions, and consciences, further than way is made for them by the Harbingers of Reason and Religion, which are best set forth and discended, in innate principles of Order and Polity; also in Scripture precepts and precedents; and lastly by the Catholic Custom, and practise of the Church of Christ.  
Ans. In my answer therefore to this Cavil or Calumny, touching Bishops (which many Ministers are as afraid to name, or own with honour, as they are to call any holy man, either Apostle, Evangelist, Father or Martyr, by the title of Saints) my intent is not, largely to handle that late, severe, and unkind Dispute in England about Episcopacy or Prelacy; for this having been learnedly and fully done by others, would be, as superfluous, so extremely tedious both to the Reader and myself; Nor is it my purpose to justify all that might be done or omitted by some Bishops in their government; But my design chief is, 1. to remove that popular odium, to allay that Plebeian passion, to rectify those unlearned prejudices, and to take away those unjust ●ealousies, which are by some weak, and possibly well-meaning Christians, taken up, and daily urged against all Bishops, in a presidential eminency among Presbyters, or above other Ministers. 2. My next is, to justify that holy Ordination and Ministerial authority, which by the imposition of their hands chief was, with probation, prayer, and meet Consecration, duly conferred upon the Ministers of this Church, according to Scripture rule, and Ecclesiastical custom in all settled Churches.  
But before I handle the first thing proposed, I must seek to remove that prejudice which sticks deep in some ordinary minds against Bishops and their Authority, merely arising from the darkness, and sufferings of late so plentifully cast upon them; if arguments and words could not, yet Arms and Swords have (they say) convinced Bishops, and subdued them, notwithstanding all their learning, 
Sed quid berba Remi! sequitur fortunam ut semper & edit ●●mnatos. Juv.  their gravity, their piety, their protection, which they pleaded from the Church's Catholic custom, and the Laws of this Church: The vulgar are prone to think those wicked, who are unprosperous, and accursed, who are punished.  
Yet in true judgement of things, those great and many impressions of worldly diminution, and supposed Miseries made upon Bishops, are more just arguments against the innocency of their persons, place, 
Job 1.  and lawful power, than Jobs afflictions were, which the Devil never urged against his integrity, but sought thereby to overthrow it, as God did prove and exercise it.  
I believe there are too many that would be content there should be neither Bishops nor Presbyters, but such as are great sufferers; Nor yet any Word, or Sacrament, or holy Ministrations, nor any marks of Christianity in this, or any other Reformed Church: But the measures of religious matters, are never to be taken from the passions or prevalencies of men, nor from any secular decrees, or human acts, and civil sanctions. Godly and famous Bishops in eminency among, and above the e Presbyters, were many ages before any civil power protected them, and so they may continue, if God will, in his true Church, even then when (as of old) most persecuted, and sought to be destroyed: Worldly Counsels and forces, which commonly are leveled to men's secular ends, and civil interests, signify little or nothing indeed to a true Christians judgement or conscience in the things of Christ and true Religion; which must never be either refused, or accepted, according as they may be ushered in, or crowded out by Civil Authority. Christ doth not steer his Church by that Compass; Things the more divine and excellent, the more probable to be rejected by men of this world. At the same rate of worldly frowns and disfavours, Christians long ere this time, should have had nothing left them of Scriptures, Sacraments, sound doctrine, or holy Ministrations; All had been turned into Heathenish barbarity, Heretical errors, or Schismatical confusions, if conscience to God, and love to Christ and his Church, had not preserved by the constancy and patience of Christian Bishops and Ministers, those holy things, which the wicked, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i●q●it Plato) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1.  wanton, and vain world, was never well pleased withal, and often persecuted, seeking to destroy both root and branch of Christianity: Wear to regard not what is done by the few, or the many, the great or the small, but what in right reason, and due order, after the precepts and patterns of true Religion ought to be done in the Church.  
As for the Government of Bishops, 
Episcopal power not Antichristian.  so far as it referred to the chief power and office of Ordaining Ministers in a right succession for due supplies to this Church of England; Truly I am so far from condemning that Episcopal authority and practice, as unlawful and Antichristian, after the rate of popular clamour, ignorance, passion and prejudice; That contrarily very learned, wise, and godly men have taught me to think and declare; That as the faults and presumptions of any Bishops, through any pride, ambition, and tyranny, or other personal immoralities, are very Antichristian, because most Diametrally contrary to the Precept and pattern of our holy and humble Saviour Jesus Christ, whose place Bishops have always as chief Pastors and Fathers among the Presbyters, since the Apostles times, eminently supplied, in the extern order and Polity of the Church. So that above all men they ought to be most exactly conform to the holy rule and example of Jesus Christ, 
Episcipale ●ffi●● a maximè o●nan● & nobilitant gravitas mo●um, in●turitas Consiliorum, actuum honest as. Bern. Ep. 28. C●in hono●is p ae●ogativa etiam congrue ●●●i●a requirimus. Amb. de dig. Sa. Ne sit honour sublimis & vita deformis. Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. or. 19 Cogito me jam Episcopum principi pasto●um de commissi ovibus rationem redditurum. Non Ecclesiasticis honoribus tempora ventosa transige●e debere. Aust. Ep. 203.  both in doctrine and manners; So withal, they have taught me to esteem the Ancient and Catholic government of godly Bishops, (as moderators and Precedents among the Presbyters in any Diocese or Precincts) in its just measure and constitution for power Paternal, duty exercised, such as was in the persecuting purest and Primitive times) to be as much, if not more Christian, than any other form and fashion of government can be; yea, far beyond any that hath not the charity to endure Catholic primitive and right Episcopacy, which truly I think to be most agreeable to right reason, and those principles of due order and polity among men, also no less suitable to the Scripture wisdom, both in its rules and patterns; to which was conform the Catholic and Primitive way of all Christian Churches, throughout all ages, and in all places of the world.  

Blondel. Apol. pag. 177. 179. Et in praefatio ne. Absit à me ut sini●trum de pi●ssi●ae illius antiqui●atis consilio, & consensu, quae Episcopalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primum in Ecclesiam invexit ment● quippiam suspicer. So, Ego Episcopos quodam modo Apostolorum locum in Ecclesia tenere largior: non munere divinitus instituto sed l●be●è ab Ecclesia collata illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blondel. test. Jeron. pag. 306.  Which things very learned men, and friends to Presbytery joined with Episcopacy have confessed both lately (as Salmatius, Bochartus, and Blondellus) and also formerly, as Calvin, Beza, Moulin, with many others: so far was ever any learned and unpassionate man from thinking Episcopacy unlawful in the Church.  
Indeed after all the hot Canvasings, and bloody contentions, which have wearied, and almost quite wasted the Estates, spirits, and lives of many learned men in this Church of England, as to the point of true Episcopacy, I freely profess that I cannot yet see, but that that ancient and universal form of government in due conjunction with Presbytery, and with due regard to the faithful people, is as much beyond all other new invented fashions, as the Sun's light glory, and influence, is beyond that of the mutable and many-faced Moon, or any other Junctos of Stars and Planets, however cast into strange figurations, or new Schemes and Conjunctions, by the various fancies of some Diviners and Astrologers.  

D. B●chartus, E●ist. ad D. Mo●leium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat, ●●●n. in Epist.  Which free owning of my judgement, in this point, may serve to blot out that Character (etiam ipse Presbyterianus) added to my name, by the learned Pen of Bochartus. For although I own with all honour and love orderly Presbytery, and humble Presbyters, in the sense of the Scriptures, and in the use of all pious Antiquity, for sacred and divine, in their office and function (as the lesser Episcopacy, or inspectors over lesser flocks in the Church, yet not so, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. in Ep. 62. Eccles. Neocaes'. The holy consistory of Presbyters desires their chief or Precedent to be among them.  as abhorring and extirpating all order and presidency of Bishops among them, as if it were Antichristian, wicked, and intolerable; Nor do I think that an headless, or many headed Presbytery ought to be set up in the Church, as of necessity, and divine right; in this sense that learned writer himself, is no Presbyterian, nor ever had cause to judge me to be of that mind.  
I confess, after the example of the best times, 
2. Reasons for Episcopacy rather than other Government.  and judgement of the most learned in all Churches, I always wished such moderation on all sides, that a Primitive Episcopacy (which imported, the Authority of one grave and worthy person, chosen by the consent, and assisted by the presence, counsel, and suffrages of many Presbyters) might have been restored, or preserved in this Church; and this not out of any factious design, but for these weighty reasons, 
Ignat. ad Antiochenos Bids the Presbyter● feed the flock, till God shows who shall be their Bishop or Ruler. He salutes Onesimus the Bishop of Ephesus. Ep. ad Ephes. cited by Euseb. l. 3. c. 35. Hist. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Chil.  which prevail with me.  
1. For the Reverence due from posterity, 
Ab Apostolis in Episcopatum constituti, Apostolici seminis traduces Episcopi. Tert. de Praes. c. 32. anno 300. Cornelius' Bishop of Rome says, the Church, committed to his charge had 46 Presbyters, and ●ught to have but one Bishop. Euseb. hist▪ l. 6. c. 22. Vidimus nos Policarpum in prima nostra aetate, qui ab Apostolis non solum edoctus, sed & ab Apostolis in Asia, in ea quae est Smyrnis Ecclesis institutus est Episcopus. Irenaeus, l. 3. c. 3. So in many places he testifies. Lib. 4. ca 43. & 45. Omnes haeretici posteriores sunt Episcopis quibus Apostoli tradiderunt Ecclesias. l. 5. c. 20. Cyprian. Ep. 67. Adulteram Cathedram collocare, aut alium Episcopum facire, contra Apostolicae institutionis ●●tatem, necfas est nec licet. The General Council of Chalcedon reckons 27. Bishops in Ephesus from Timothy. Can. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Con Cholced. Diotrephes a factious Presbyter is branded by Saint John, for not enduring the pre-eminence of that Apostle. 3 Joh. 9 Quod universalis tenuit Eccle●● nec Conciliis institutum, sed semper retentum est, non nisi Autoritate Apostolica traditum Rectissimè creditor, Aust. de Baptis. l. 4. c. 24. None among the Ancients was against the Order and Presidency of Bishops, but Aerius, who, was wholly an Arian; and upon envy and hatred against Eu●athius, who was preferred before him in the Episcopal place which he sought, he urged Parity against Prelacy, contrary to the good order and peace of the Chu ch. See St. Austin. Haeres. c. 59 Epist. hae. 69  to the Venerable piety and wisdom of all Antiquity; which always had Precedent Bishops in all settled and completed Churches, together with the Colleges or Fraternities of Presbyters; yea, 'tis very likely, that before there were many Presbyters in one City, so as to make up a Presbytery, the Bishop and Deacons were all that officiated among those few Christians, which the Apostles left in that City; who afterward increasing to many Congregations, had so many Presbyters, Ordained, placed and governed by the Eminency of his virtue and authority, who was Bishop there, or Pastor before them, as in time, so some in special Authority and Office by Apostolical appointment. And certainly in things that are not so clearly and punctually set down in express commands of Scripture, a sober and modest regard ought to be had in matters of external polity and Church society to the pattern of Primitive times; 
Agnitio vera est Ap●stol●rum d●ct●ina ●t antiqui●s Ecclesiae status in u●iverso mundo secundum successiones Episcoporum, quibus illi eam quae in unoqu●que loco est Ecclesi●m tradiderunt. Iren. l. 4. c. 63. Cyprian. l 4. ● p. 9 Omnes praeposi●i Apostolis vicaria ordinatione succedunt. Edant origines Ecclesia um suarum, evelvant ordinem Episcoporum suorum, ita per successiones ab initio decurrentium ut primus ille Episcopus aliquem ex Apostolis vel Apostolicis viris habuerit autorem & antecessorem. Tertul. de prae. ad Hae. c. 32. So contra Martion. l. 4. Ordo Episcoporum ad originem recensus in Johannem stabit autorem. Con. Nic. calls the precedency of the Bishop of Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An ancient custom and tradition. Can. 7. It is not to be believed that in Tertul. times any mistake in the Church could be Catholic living 200. after Christ. When he tells us Cathed ae Apostol rum adhuc suis locis praesidentur, apud quas ipsae authentica eorum li●e●ae recitantur. ibid. c. 34. Epiphan. Haer. 75. Says its next to Haeresy to abrogate the holy order instituted by the Apostles, and used by all the Churches: it brings ●n Schism, scandals, and confusion's. Toto o●be decretum. Jero. & à Marco Evangelista Presbyteri unum ex se electum in excis●●ri g●adu collocatum Episcopum nominabant. Id. Ep. ad Evag. Theod. in 1 Tim. 3. Eosdem olim vocab●nt Pres●●teros et Episcopos, eos autem qui nunc vocantur Episcopi nominabant Apostolos ut Epaphrum, Titum, Timotheum, pr●cedente autem tempore, Apostolatus nomen reliquerunt iis qui proprie erant Apostoli D●m●n: Episcopatus vero nomen imposuerunt iis, qui olim as●labantur Apostoli. Ecclesia non potest esse s●n● Episcopis; nec esse possunt Ministri, nec fideles. Bellar. de Eccles.  which could not follow so soon, and so universally any way, but from Apostolical precept or direction; from which the Catholic Church could not suddenly err in all places, being so far in those times from any passion or temptation either of covetousness or ambition, which had then no fuel from the savour of Princes, and as little sparks of ambition in the hearts of those holy men; who were in all the great and Mother Churches both ever owned and reverenced in antiquity, as Bishops, in a priority of place and presidency of authority, both by the humble Presbyters, and all the rest of the faithful people. It is not among the things comely or praise worthy, Phil. 4.8. Either in charity, modesty, humility, or equity, for us in after and worse times, to cast upon all those holy Primitive Christians and famous Churches, either the suspicion of a general Apostasy, by a wilful neglect, or universally falling away from that Apostolical way; or a running cross to it: Neither may we think that all Churches did lightly and imprudently abuse that occasional liberty, which might be left them in prudence; whereby further to establish what might seem the best for order and peace, as to the matter of Government: wherein if the Churches were free to choose, it is strange, they all agreed in this one way of Episcopal Government, All over the Christian world, till these later times. It becomes us, rather to be jealous of our own weak and wanton passions, and to return rather from our later transports & popular wander, to the nearest conformities with those first and best times; who universally had Bishops, either because they were so divinely commanded; or in holy wisdom they chose that way, as best; so far as there was left a Christian liberty of prudence, to those who were by the Apostles, set, as Pastors and Rulers over the several Churches: and however the name at first was common to all Church Ministers, Apostles, and Presbyters, to be called Bishops; yet afterward, when the Apostles were deceased, their successors in the eminency of place, among the Presbyters, were called peculiarly Bishops.  
Secondly, 
So the Augustane Confession. So Luther oft. Camerarius in vital Philippi. Maximè optandum est, t Episcoporum magna sit autoritas. Melancton Epist.. 〈◊〉 Lutherum & ad Bellaium Ep. Par. Bucer. de animarum cura. A temporibus Apostolorum Episcopus à Presbyteris electus iisque impositus quemadmodum Jacobus Hierosolymitanus, Et de disciplina clericali, Episcopalem potestatem restituendam optat. Calvin Inst. l. 4. c. 4. S. 2. Calvin. Epist. ad Sadoletum. & Instit. l. 14. c. 4. S. 2. Calv. de neces. ref. Ecc. Nullo non Anathemate dignos fatear, si qui erunt qui non reverentur summ●que obedientia observ●nt Hierarchiam: in qua sic emineant Episcopi, ut Christo subesse non recusent, ab illo tanquam unico capite pendeant, ad ipsum referantur; ejus veritate colligati fraternam chari●atem colant. Beza in Apoca. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quem nimirum oportuit imprimis de his rebus admoneri, ac per eum cateros collegas, totamque adeo Ecclesiam. Pet. Mar. loc. come. Zanchius, Hoc minime improbari posse judicamus, ut unus inter multos Presbyteros praesit Epis. conf. c. 5. th'. 10. Vedelius notis in Igna. Ex acts & Epistolis Apostolicis atque ex Eccl. histo●icis colligitur, ipsos Apostolos & eorum successores hunc ritum observasse, ut unus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine Presbyterii Ministros legitimè ab Ecclesia electos per manuum impositionem & preces publicas ordinare●. Gerard. de min. p. 372. Grotius inter propriè dictas Aposto. traditiones esse ●sserit Episcopalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vot. propace. Peter du Moulin Epist. ad Episc. Winto. Deodate in his Epistle to the late Assembly. P●imis & beatis illis temporibus politeia Ecclesia admirabili Aristocratia mixta Epis. Presbyt. plebi sua jura tribuit. Alsted. de min. So Gerardus pag. 232. Retinendum Episcopalem ordinem asserit, Propter 8. rationes 1. Varia dona dat Deus. 2. Exempla Apostolica, & Primitivae Eccl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3 propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae. 4 Naturae congruus est ordo, & rationi in omni caetu. 5. Alit concordiam, 6. rep●imit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & arrogantiam. 7. Nulli gravis ubi sit electione, & per suffragia Presbyterorum peragit officium. 8. Tollit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schisma & seditiones.  For the avoiding of Scandal giving to so many Christian Churches, remaining in all the world; who, for the far major part, are still governed by Bishops, in some respect distinct from and eminent above the Presbyters; It is not the work of Christian prudence or charity, to widen differences, between us and other Churches, Greek, Eastern, African, or Western; yea, we own this Charity to the Romanists, and to ourselves rather, who seem to have gained this great advantage against us, by the offence given them in utter abolishing the Ancient and Catholic order and succession of Episcopacy; that they will less now esteem us Christians; or to be in any true Church; since they will not allow us any right and complete Ordination of Ministers, and so no Sacraments, and no Christianity as to extern profession and administration without Bishops; yea, the best reformed Churches must needs be offended who approve such a Presidency of Bishops among Presbyters, where it is continued with the doctrinal Reformation; many enjoy Bishops still as we did; No learned and godly men ever thought it cause enough to separate from any Church because it had Bishops. Such as have them not in a constant Presidency, yet count this no part of their Reformation; but rather deplore it, as a defect involuntary, pleading the Law of necessity, or some grand inconveniencies and difficulty to excuse thereby their inconformity, so far, to other Churches and to all Antiquity; yea the most learned and wise among their Presbyterians abroad, oft wish they had the honour and happiness of reformed and reforming Bishops. Nor ever did heretofore the most learned and godly people in England, Ministers or others, any more than the Princes, Nobility, and Gentry, generally desire the abolition of right Episcopacy; however now at last they had not either opportunity to plead for it, or such power and influence as to preserve it, against those inundations which God hath been pleased to suffer to overflow in this Church; But rocks are not presently removed, when overflown: what is of God will stand, and outlive the deluge.  

Corepiscopi forbidden to ordain without the Bishop's licence, by the Council of Ancyra, which was before the 1. Nicaene. So Council. Nicaenum owns and confirms the ancient custom. So Concil. Arelat. c. 19 So Council Laod. c. 56. Presbyteri sine conscientia Episcoporum nihil faciant. Blondel. Test. Hier. p. 255. So Jerom, excepta orditatione quid facit Episcopus quod Presbyter non facit. Ad Evag. Inschismatis remedium factum est, quod postea unus electus est qui caeteris praepontretur; ne unusquisque adse trahens Christi Ecclesiam rumperet. Jeron. ad Evag. Quod & Alexandria post Marcum Evangel●stam factum est à Presbyteris; quomodo exercitus imperatorem faceret. Cyprian. Ep. 55. Non aliunde haereses abortae, aut nata schismata, quam inde quod sacerdoti Dei non obtemperatur.  Thirdly, I prefer a Primitive Episcopacy, as the best way of union, and happy satisfaction, to all learned, wise, and good men; especially in that so shaken and disputed a point of Ordination, for the right succession and conferring of power Ministerial: which the most learned and sober Presbyterians confess, not to be weakened by Episcopal Presidency; And very many, no less considerable men, for number, learning, and piety (as Da. blondel among others) do think, the right Ordination of Ministers to be much more strengthened, adorned and completed, where it passeth through the hands of the Episcopal power and order; if for no other reason, yet for this, that it was the Apostolical, Primitive, and universal way, used in the Church, and by which the Authority and Office of the Ministry hath ever been, together with Christianity, derived to us from the Apostles times. It's evident, that the sudden and violent receding of many men from their former judgement and practice in this point, hath occasioned many great scandals, scruples and schisms, troubles and confusions, in matters both of Church and State; giving great advantages to all that list to cavil at, question, and despise, the Ordination, and Ministry of even those Presbyters (yea, their very Christianity, as to the outward form, order, and profession,) who so easily renounced, and eagerly cast quite away, that order and power, as unlawful and un-Christian.  

Triumphati magis quam victi sunt. Tac. de Germ. Nehem. 11.14. & 22. Sciamus, traditiones Apostolicas sumptas de veteri Testamento: Quod Aron & filii ejus atque Levita fuerint in templo, hoc sibi Episcopi, & Presbyteri, & diaconis vendicent in Ecclesia. Jeron. ad Eva. et ad Nepotianum. So St. Cyprian l. 3. Ep. 9 ad Rogationum.  Fourthly, A right Episcopacy seems yet never to have had so free, full, and fair an hearing, as is requisite in so great a matter, so as to have been evicted to be against the Scriptures, as some pretended.  
1. When as 'tis most evident, in most learned and godly men's judgements ancient and modern, that it hath the nearest resemblance to that ancient Pattern at least, which God settled, the Government of his Church among the Jews; who had the heads of their Fathers, as Bishops; and rulers over their brethren, the Priests and Levites, Numb. 3.24. Now 'tis manifest that our Lord Christ and the Apostles, had great regard to the Judaic customs, in Christian Institutions; As in the Baptising with water; In the use of the Bread, and Wine in the Lord's Supper; In the Sabbatising on the Lord's Day; and in the giving the power of the Keys to the Pastors and Teachers of the Church, to open and shut, to bind and lose; expressing thereby Ministerial Authority: In all which there was some like or parallel precedents among the Jews, in making their Rabbins, and in celebrating holy mysteries, and governing those of that Church and Religion.  
2. For, the new Testament, nothing either of precept or example seems against a right Episcopacy, commanding a parity, or forbidding order and subjection among Presbyters as well as other men: what Christ forbids his Apostles of exercising dominion after the manner of Princes of the world, excludes indeed, First from the twelve (who were (pares in Apostolatu) equally Apostles, and were not long to live in one society; but to lay the foundations of Religion in all the world, by a parity of power; coordinate, but not subordinate to any but Christ, who chose them) and proportionably, forbids all Bishops and Churchmen, the secular methods of gaining or using any Ecclesiastical power and eminency in the Church, as by ambition, force, usurpation, tyranny; by the sword, and severities, penally inflicted on the Bodies, Estates, Liberties and lives of men; which was the way, of the world, but not of Christ, or his Ministers; yet these tyrannies which attend men's lusts and passions, as men, are as incident (besides factions and emulations) to the Presbyterian way, where some are always heady and leaders, as to that of a right and regular Episcopacy, whereto Presbyters are joined. The plain meaning of our Lord Jesus (who owned himself, as chief among his Apostles, 
Calvin. Inst. l. 4. c. 4. Sect. 2. Saith, Episcopal eminency is the best way to prevent Schisms, and to keep peace in the Church. Luke 22.26. But ye shall not be so: But he that is greatest among you let him be as the youngest, and he that is chief as he that doth serve. Mat. 24. There may be a wise servant whom the Lord may set over his house. Timothy is taught how to behave himself in the Church as a Governor, no less than a Minister, or Teacher. 1 Tim. 3.15. Remis non sceper is guberuent Episcopi: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. de Episc. Tom. 4. p. 627. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. pel. l. 2. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Liban to Basil says Bishops were, etc. Basil. Ep. 154.  yet condescended to serve them,) is; That, what ever excellency any Christian Minister or other had above others, in age, estate, parts, place, power, gifts, graces, or civil honours (for what hinders a Prince or Nobleman to be a Minister of the Gospel, and yet retain both his honour and estate temporal?) all these should be used and enjoyed without the leaven of pride, insolency, or oppression, and only be turned to greater advantages of serving Christ, and the Church, with all humble Industry; As Christ himself did; And after him the Apostles, who had undoubtedly as some order and precedency among themselves in the equality of their Apostolical power; so also priority both of place, superiority of Church jurisdiction, and authority and power over all other Disciples and beleivers; And this not from any personal gifts temporary, and privileges so much, as from that wisdom and peaceable order, which Christ would have observed always in his Church, after the Apostolical example; By some of whom, as the ancients tell us, Some Ministers were clearly constituted as Bishops, with an eminency of personal power over others, to ordain, censure, rebuke, silence, even Presbyters and Deacons.  

D. blondel confesseth p. 183. None can be dispensed wit●, as t● the violating or neglect of that Chu ch order and Government, which is p●esc ibed to Timothy and Titus, which rule is of Divine right and perpetual.  This is undeniably evident by Scripture in Timothy and Titus; The validity and authority of which examples were esteemed by Antiquity, and followed, as warrantable divine precedents, and obligatory examples to after ages, (in the like cases at least) for imitation; By preserving such an ordinary succession of power in Bishops among and above Presbyters; both in ordination and jurisdiction. Nor is this clear instance to be any way in reason, avoided, by saying, that Timothy and Titus were Evangelists; (what ever that Office were in the Church (either temporary and personal; or common to other chief Ministers, and perpetually to succeed) for it makes nothing against a personal superiority of power, and authority in them over their respective Churches: which was to succeed to others in all reason, as well as their Ministry did; both these being always necessary for the Church; and indeed their ordinary power as to Government, had no dependence on their being Evangelists; 
2 Tim. 2.15. 1 Tim. 4.13. 2 Tim. 4.2.  no more, than their Preaching, and other Ministerial acts had; which we may not argue from these two persons, to be incompatible to any Ministers now; Unless they be Evangelists: For then, no Presbyters that are not Evangelists in their sense might study or Preach, in season, and out of season, rebuke, exhort, etc. or show themselves Workmen that need not to be ashamed etc. Now if these acts and Offices of Ministry are derivable to other single persons in a Ministerial way; why not also that Gubernative power too; which was from the Apostle signally committed to Timothy and Titus, and no where so expressly to any fraternity of Ministers, or Presbytery in common?  

2 Cor. 11.5.12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joh. 21.15.  After that rate of arguing, we may conclude, that none, but the very chief Apostles, might feed the Lambs and Sheep of Christ; because, that command was thrice given to Peter; who was reckoned among the chiefest of the Apostles; which Conclusions were as absurd, and ridiculous; (being by all the practice and sense of the Primitive Churches confuted,) as this; that the power of proving and ordaining Presbyters, 
1 Tim. 5.19.22. Tit. 1.5.  by laying on of hands, of receiving accusations against them, of rebuking, censuring, excommunicating, silencing and restoring, (all Acts gubernative) may not be eminently in any single person; unless they be Apostles or Evangelists; when as not only the use of such order and power is in all reason necessary for Church societies (no less, than for civil;) but the succession of it, in such sort as it began in them, to all times after, seems clearly intimated, by that vehement charge laid on Timothy, 
1 Tim. 5.21. 2 Tim. 4.5.  to keep those things unpartially and unblamably until the coming of our Lord Jesus Christ: Which Timothy in his infirm person could not do; but, in his care to transmit the holy pattern to posterity, and to his successors; he might, as he was enjoined, be said to do: For what is once well done in a regular public way, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. M. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. Peren●●s est & aeterna praeclari exemplaris virtus. Jeron. Quadratus Atheniensis Eccl. Episcopus Apostolorum Discipulus. Jeron. Ep. ad Mag. St. Jerom tells us that St. John wrote his Gospel at the entreaty of the Bishop● of Asia. Catal. Script. Eccl. c. 9 Rev. 2. Angels i e. Apostoli nuntii: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phot. Bibl. è Diod. Sic. l. 40. Austin. Sub Angeli nomine Laudatur praepositus Ecclesiae. So Beza. Annot. The chief teacher in the Synagogue was called the Angel of the Congregation. Anisw. in Deut. 31.11. So Malachi. 2.7. The Priest's lips shall preserve knowledge, for he is the Angel or Messenger of the Lord of Hosts.  is ever after done, as to the permanency of that virtue, which is in a good and great example.  
What other Churches did observe after the Apostles times, 
Ordo Episcoporum ad originem recensus in Johannem stabit autorém. Tertul. l. 4. c. 5. ad. Marcio. So Clem. Alex. testifies that S. John made Bishops in Asia. Ignatius Epist. ad Eph●s. but twelve years after the Revelation written. Dionysius. Polycarpus Placed by St. John for the Bishop of ● Smyrna. Iren. l. 3. c. 3. Before the Revelation. So the Epistle of the Smyrnenses justify of him calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. l. 4. Hist. 116. Anno 1450. Fratres Bohemi, lib. de fide & moribus eorum.  as to the manner of their Government, when they grew numerous, and spread to many Congregations and Presbyteries, we may easily be resolved both by the testimony and practice of all Antiquity: Fathers, Councils, Historians, who have registered the uninterrupted succession of Bishops, from the Apostles, both in the seven Asiatic Churches mentioned in the Revelation; whose * Angels were generally taken for their Precedents or Bishops; and some of Apostles then living; when as Archippus, Evodius, and Onesimus, and Polycrates were Bishops, etc. What after times observed, is evident to this day among all Christians; even those of the Eastern and Abyssine Church have still their Bishops: so the Greek and Muscovitish Churches; so the furthest Asians, which are thought to have been first converted by St. Thomas, (who furthest from believing, did the penance of travelling furthest, to Preach the Gospel in India) And I observe the Fratres Bohemi in their persecuted state and poverty for a long time, still retained a very happy and comely order of Episcopal Government.  
Truly, I never found so much light of Scripture pattern and precept, enjoining any one, or more Presbyters to do all those works of power and jurisdiction; Nor ever did they without the presence of an Apostle, or some Apostolical successor and Bishop, regularly ordain, excommunicate, silence, etc. so far as I can yet learn. There are but two texts that mention the Presbytery, (and but one which can be pretended for ruling Lay-Elders;) which yet these are not preceptive or institutive, but merely narrative and touching, without expressing any joint power, Office, or Authority of Presbyters, with any Precedent or Bishop: much less, without them and against them. Yea I read in St. Judes' Epistles v. 8. foul marks put upon those in the Church, that despise dominions, and speak evil of dignities; Against whose proud and seditious practices, a woe is denounced, 
Vers. 11.  as against men, cruel like Cain, covetous like Balaam, ambitious as Korah, factious disturbers of that order, which God hath set in his Church, (as well as in civil societies) after the mutinous example of Korah and his company, 
Numb. 16.3.  who risen against both Moses and Aaron; parallel to whose evil manners and disorderly practices, 
2 Pet. 2.10.  these men had not been, against whom St. Judas here, and St. Peter in his second Epistle so sharply inveighs (as presumptuous, selfwilled, despisers of dignities, etc.) unless there had been some eminencies in the Church Christian, as well as was among the Jews, which these men were most bold to oppose and contemn; As for the civil powers, 
Rom. 13. 1 Pet. 2.13.  that then were in the world, humble Christians made conscience as God commanded them, to submit to them in all honest things. And those hypocrites, were no doubt too wary, to adventure any thing against them, whose power was terrible by the sword; But the Orders, Governments, Dignities and Dominions in the Church, were exposed by their weakness, to the scorn and affronts of any such proud and tumultuating Spirits; which covered themselves under the veil of Christian Religion, yea and pretensions of the Spirit too; 
J●d. 19  the better to set off their Schisms, and separatings from that authority, power, and order, which God had by the Apostles settled in the Church, even in those times.  
5 If there were not thus much of Scripture pattern, and precept pleading fairly for a right Episcopacy; yet since there is nothing against it, in Scripture, or Reason, in Religion, or morals, yea and so much for it in common reason, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. de leg. Nihil sit in rep. sine ordinis & regiminis custodia. So Lycurgus o dered, ut nullus in repub. ordo sine proprio esset Magisterio.  true polity, and almost necessity in Church societies, no less than in either families, Cities, armies, or any fraternities, and Corporations of men: No doubt the Lord of his Church hath not deprived or denied that liberty, and benefit of good order, and rational Government to his Church, which in all civil societies, may lawfully be used, according to wisdom and discretion; Truly, we may as well think it unlawful, for one Minister to excel another, or many others, in age, parts, learning, prudence, gravity, and gubernative faculties: which if they may lawfully he had, and are found in some by the especial gift of God, to so great differences from, and excellencies above, others; what Reason or Religion can forbid them to be accordingly used, and publicly employed in answerable differences of place and power for the Churches good? only Christ requires humility in priority, Ministry in their majority, and service in their superiority, proportioned to their gifts and endowments, which God never gave in vain. Nor doth there ever want indeed a plebs and vulgarity, among many Presbyters, thought honest and able men, some of whom are still young, and prone to be passionate, imprudent, factious and schismatical, whose folly is not yet decocted, nor youthful heats abated, etc. For the good ordering of whom, beyond a contemptible and heady parity, a right Episcopal presidency may be as useful, lawful, and necessary; as a little Wine was for Timothy, in regard of his frequent infirmities. 1 Tim. 5.23. which St. Jerom every where owns, as the ground of the first constitution of Bishops after the Apostles. Nor can such a paternal presidency be injurious to others, If rightly ordered, 
Epist. ad Evagrium & adversus Luciferianos. Eccl●siae salus in summi sacerdotis i. e. Episcopi dignitate pendet, cui si non eximia quadam & ab omnibus eminens datur potestas tot in Ecclestis efficientur schismata quae sacerdotes. Propter Ecclesiae honorem, quo salvo salva pax est. Tertul. de Bapt. Presbyteri & diaconi jus habent Baptisandi non tamen sine Episcopi autoritate, etc. Jeron. Aliqui de Presbyteris, nec Evangelii nec loci sui memores, neque futurum Dei judicium, neque nunc sibi prapositum Episcopum cogitantes, quod nunquam omnino sub antecessoribus factum est, cum contumelia & contemptu prapositi sui totum sibi vendicant, quorum immoderata & abrupta praesumptio temeritate sua, & honorem martyrum, & confessorum pudorem, & universae plebis tranquillitatem turbare conatur. Thus Cyprian complains in his time, who was one of the meekest and humblest Bishops that ever were, of the Arrogancy of Presbyters acting without their Bishop, Cyp. Ep. 67. Mutua at faeda sibi praestat errorum patrocinia errantium multitudo. Cecil. in M. F. Desipit qui ad vulgi normam sapit. Sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. or. 24. contra Arianos qui suis numeris gaudebant.  in the due choosing and preferring of a worthy and tried person; who cannot be said to be imperious, or to exercise any forbidden dominion over those, by whose suffrages and consent he is worthily placed in that power and place for the good of them all; which priority and eminency ought to be kept, within those bounds of Christian authoriry, which may consist with Charity and Humility. And after all this, we see by woeful experience, that the want of that right Episcopal Government, hath occasioned so many and great mischiefs, in this and other Churches; as do sufficiently show the use and worth of it; which was always the greatest conservator of the Church's peace and purity in the best and Primitive times.  
If any Object the vulgar prejudices and disaffections in many men's minds, 
3. Answer to vulgar unsatisfactions against Episcopacy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Instar navis tempestatibus ●actatae est Episcopi anima: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. in Act. Ap. hom. 3. Ethi.  against any thing that is called Prelacy or like to Episcopacy, I answer, 1. The best observation to be made, as from the vote and sense of the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) most men, is this; what they most dislike and oppose, is most by wise men to be desired and approved; It's no rule for good men to walk by, in matters of Religion, above all. 2. I believe the generality of sober Christians in this Nation do so much see the misery of change, and the want of right Church Government, that they are (both the most and best of them) rather desirous of a restored and regulated Episcopacy, than any other way, which hath been tried in vain. 3. Neither headless Presbytery, nor scattered Independency are without many great dislikes already in the minds of many good Christians; who finding these remedies worse than the disease are prejudiced against them both. 1. For their novelty; being unheard of in the Christian world, for 1500. years, 
Nobis nihil ex nostro arbitrio inducere licet, fed nec eligere quod aliquis ex suo arbitrio indux●●i● Apostol●s domini habemus autores, qui nec ipsi quidquam ex suo arbitrio quod inducerent elegerunt, sed acceptam à Christo disciplinam fideliter rationibus administrarunt. Tertul. de Praes. ad Haer. Livi Dec. 1. l. 1 Hieron. in Epist. ad Titum.  and the last of not above ten years standing in England; both brought in but abruptly, as rising from private men's interests, passions and policies; with which Episcopal Government did not well agree; Neither of them ever having had either the vote of any general council, or the practice of any considerable part of the Catholic Church. 2. Suspected they are by many, for their prevailing upon this Church, by a kind of force; against the consent of the supreme Magistrate, and this in broken and bleeding times; Planted not by Preaching and patience, but by the Sword, and watered with civil blood; Each driving their Chariot (as Tullia the wise of Tarquinus Superbus did) over their Fathers: As if they brought in (Armatum Evangelium) Christian Religion in complete armour, and Christ marching, like Alexander, Hannibal, or Caesar; when as Episcopacy was (toto orbe decretum) with wisdom, charity and peace, by consent of all Churches in all the world approved (as St. Jerom tells us,) and established even in those times, when persecution kept the Church most in purity, and unity with self, and when prayers and tears were the only arms used in the Church, to set up any part of the Kingdom of Christ; either in Doctrine or Discipline. 3. Because neither of those new ways, ever yet had such plenary and peaceable approbation (after due debate,) from the public reason, prudence and piety of this nation, comparable to what the Government by Bishops, always had, in all Parliaments and Synods for many hundreds of years, since we had any Princes or Parliaments Christian. 4. Neither of them, carry yet any promising face of more truth, peace, order and honour to the Christian reformed Religion, to this Church or Nation; nor yet of more moral strictness and holiness in men's lives; nor of more grace in men's hearts; nor of more love and union as to men's affections; yet in no degree so much as Episcopacy did, in the Primitive and best times; yea, and in these last times too, since the Reformation; for although it might have some sharp prickles with it; yet it bore sweeter and fairer R●ses, than these last have done or are like to do, and with far less offence. 5. The same or worse inconveniences, which are by any objected against Episcopacy in its age and decays, discover themselves in the very bud and infancy of these new ways: As much pride, ambition, tyranny, vanity, incharitablenese; more Profaneness, Atheism, Heresy, Blasphemy, Licentiousness; far more faction, bitterness, vulgarity, deformity and confusion; besides the needless offence and scandal given to most Christian Churches in all the world, who retain the government by Bishops, being as ancient as their being Christians, and descended from the same origin, the Apostles, and Apostolical men. 6. Neither of the new modes ever produced, either Precept or holy example, or any divine direction for them in any degree, so clearly, and so fully, as Episcopacy hath always done; Nor yet have they produced any promise from God, that they shall be freed from those inconveniencies, which were real, or odiously objected against Episcopacy; and which may be incident in time to all things that are managed by men.  
This government then by a fatherly precedent or chief Bishop among Presbyters, seeming to have not equal, 
4. The advantages of Episcopacy against any other.  but far superior grounds, from Scripture, both as to the Divine wisdom, so ordering the form of his ancient Church among the Jews; also by the example, precept and direction evident from Christ Jesus, and the holy Apostles in the New Testament; No wonder that many, yea far the most of godly and learned upright men, do rather approve a Primitive and right Episcopacy, than any other new fashion, which is rather conform to secular interest, than to any thing of the Churches, or true religions advantages; especially when 'tis evident, that Episcopacy hath the great and preponderating addition of the Ancient, sole, and Universal government, approved, and used by all the Churches of Christ, in the purest and most impartial times; To which, neither of the other, can with any face pretend for themselves; nor with any truth contradict; it being averred by all Antiquity, in the behalf of right and regular Episcopacy, which never failed to succeed the Apostles authority and eminency, either by their own immediate appointment in many places, even while they yet lived; or by the election and Votes of the Colleges and Fraternities of Presbyters, after the Apostles decease, who still chose one man eminent, for his faith, piety, zeal, and holy gravity, to be duly consecrated in power and place above them; as a Father among sons; 
Aust. Ep. 148. ad Valeri●●. Jerom. ad Nepotianum. Ad Evagriu●●. Crysost. hom. 3 in Act. Apost.. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Crysost. Hom. 3. in Acta.  or an elder Brother among brethren; or as a Master or Provost in a College; or as a General in an Army; as St. Jerom himself tells us.  
If any man ask me then what kind of Bishop I would have; 
Vid. Synes. l. 3. Ep. 21●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de Epist etc. Vid. Bern. ad Eug. l. 4. Op●rtet te esse formam justi●ia, sanctimo●a speculum, pietatis exemplat, veri●ati● asserto●em, fidei defensorem, Christianorum ducem, amicum sponsae, etc.  I answer, Such an one for Age, as may be a Father; for wisdom a Senator, for gravity a Stoic, for light an Angel, for innocency a Saint, for industry a Labourer, for constancy a Confessor, for zeal a Martyr, for charity a Brother, for humility a Servant to all the faithful Ministers and other Christians under his charge; I would have him venerable for those several excellencies, which are most remarkable in the ancient and most imitable Bishops; The devotion of St. Gregory; the indefatigableness of St. Austin; the courage of St. Ambrose; the learning of Nazianzen; the generosity of Basil; the Eloquence of Chrysostom; the gentleness of Cyprian; the holy flames of Ignatius; the invincible constancy of Polycarp; That so be may come nearest to the Apostolical pattern, and resemble the most of any Christian, or Minister, the grace and Glory of our Lord Jesus Christ. 
Quod in aliis sacerdotibus deest per Antistitem surpleri debet Elotus. ad Aug. cp. August. ad extremam senectutem impraetermissè praedicavit. Possid. vita Aug. Et successores & incitatores Apostolorum. Et zelum ac locum sortiti tam igitur ad curam quam alacres ad cathedram. Bern. ser. 77. Cant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. Pet. l. 2. Jerom ad Heliadorum. Naz. orat. lat. tom. a. Grandis dignitaes sed grandis ruina si peccent. jeron. Vt nihil Episcopo excellentius; sic nihil miserabilius si in crimine teneatur. Amb. de dig. Sa.  I would have him (yet not I, but the vote of all pious Antiquity requires a Bishop) to be among men the most moral among Christians the most faithful; among Preachers the most painful; among Orators the most persuasive; among Governors the most moderate; among Devotionaries the most fervent; among Professors the most forward; among Practisers the most exact; among sufferers the most patiented; among perseverants the most constant: He should be as the Holy of holyes was both to the inward court of those that are truly sanctified and converted; and to the outward court of those that are called Christians, only in visible profession; I would have nothing in Him, that is justly to be blamed, or sinisterly suspected; And all things that are most deservedly commended by wise and sober Christians; I would have a Bishop of all men the most complete, as having on him the greatest care, namely that of the Church, and of souls; And this in a more public and eminent inspection; as one daily remembering the strictness of God's account, and expecting either a most glorious Crown, or a most grievous Curse to all Eternity.  
I would have him most deserve, and most able to use well, but yet least esteeming, 
Vid. Bern. Ep. 42. Vid. Amb. tom. 3. ep. 82. Qualis eligendus sit Epis. Quis ferat Eligi divitem ad sedem honoris Ecclesiastici, contempto paupere instructiore, & sanctiore. Aust. ep. 29Vt Episcopus non sit quod Libanius dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Res unde ●grè aliquid emolumenti e●●ngatur. Basil. in ep. 154. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Carm. 4. de Epis.  coveting, or ambitionating the riches, pomp, glory, and honour of the world. One that knows how to own himself in Persecution, as well as in Prosperity, and dares to do his duty as a Bishop in both estates; I do not much consider the secular Parade and Equipage, further than as public encouragements of Merit, as excitations to excel, as noble rewards of Learning, and as catern decencies or solemnities which do much set off, and Embroider Authority in the sight of the vulgar; I wish him duly chosen with judgement; accepting with modesty, esteemed with honour, reverenced with love; Overseeing with vigilance, ruling with joynt-Counsel, not leveled with younger Preachers and novices, nor too much exalted above the graver, and elder Presbyters; neither despised of the one, nor despising of the other; I wish him an honourable competency (if it may be had) with his eminency; that he may have wherewith to exercise a large heart, and a liberal hand, which every where carry respect and conciliate love; If this cannot be had, yet I wish him that in true worth, which is denied him in wealth. That his virtue and piety may still preserve the authority of his place; and this in the Order, Peace, and Dignity of the Church; That he may be the Touchstone of Truth, the Loadstone of Love, the Standard of Faith, the Pattern of holiness; the Pillar of stability, and the Centre of Unity in the Church.  
Nor are these to be esteemed, as Characters of an Eutopian Prelate, only to be had in the abstract of fancy and speculation; Many such Bishops have been anciently in the Church, and not a few, here in England, some still are such in their merits a midst their ruins and obscuring, and more might constantly and easily be supplied to the Churches good order, peace and honour; If Reason and not Passion, Religion and not Superstition, Judgement and not Prejudice, Calmness and not fierceness, Learning and not Idiotism, Gravity and not Giddiness, Wisdom and not Vulgarity, Prudence and not Precipitancy; impartial Antiquity, and not interessed novelty may be the judge of true Episcopacy.  
I think nothing further from a true Bishop, 
Vid. Bern. ep. 28. & 152. & 42. ad Ep. Senonum. Aug. ep. 203. in Ecclesiastic●● honoribus tempora ventosa transigere, etc. Amb. de dig. Sacerd. Cum honoris praerogativa etiam congrui merita requirimus, etc.  than Idleness set off with pomp, than Ignorance decked with solemnity, than Pride blazoned with power, than Covetousness guilded with Empire, than Sordidness smothered with state, than Vanity dressed up with great formalities. Bishop's should not be like blazing Comets in their Diocese, having more of distance, terror, and pernicious influence, than of light or Celestial virtue; But rather, as fixed Stars of the prime magnitude, shining most usefully and remarkably in the Church, during this night of Christ's absence, who is the only Sun for his light, and Spouse for his love to the Church; yet hath he appointed some proxies to woe for him, and Messengers to convey love tokens from him; among whom the holy Bishops of the Church were ever accounted as the chiefest Fathers next the Apostles, when they were indeed such as evil men most feared, good men most loved, Schismatics most envied, and Heretics most hated: Right Episcopacy is so great an advantage to the Church's happiness, and so unblamable in its due constitution and exercise, that it is no small blemish to any godly man's judgement, not to approve it, and nothing (as to imprudence) is I think more blame-worthy, than not to desire, esteem, love and honour it. Since such Prelature is as lawful, as it is useful; and it is as useful, as either Reason or Religion; polity or piety can propound in any thing of that nature, which if not absolutely necessary, yet certainly most convenient for the Church, and commendable in the Church (so far as it stands in a visible P●l●●y and society,) being no way, either sinful in itself, or contrary to any positive Law of God, any more than it is for Christians in civil government, to have Majors in their Cities, Colonels in their Armies, Masters in their Colleges, Wardens in their Fraternities, Captains or Pilots in their Ships, or Fathers in their Families.  
Nor is indeed the venerable face of true Episcopacy so deformed by some men's late ridiculous dresses and disguises; but that wise and learned men still see the many reverend and excellent lineaments of it, not only of pious and prime antiquity, but of beauty, order, symmetry, 
In plebe nec veritas nec judicium; inter saedam potentium adulationem, & praceps prostratorum odium, inanibus studiis & inconditis motibus omnia miscent. Tacit.  and benefit; such as flow from both humane and divine wisdom; if popular contempt and prejudices in some of the vulgar be any measure of things, or any argument against any thing in Religion, or in the Church of Christ; it will serve as well to vilify and nullify all Presbytery, and all Ministry, as all Episcopacy. Indeed neither of them can preserve their honour, use, and comeliness, if they exceed their proportions, and either dash against, or encroach upon each other; contrary to those bounds and methods, which primitive wisdom observed between power and counsel, Order and Authority, Community and Unity. It is very probable, that a few years' experience of the want of good Bishops, will so reconcile the minds of sober and impartial Christians to them, that few will be against them, save only such, who think the best security for some of their estates to be the utter exploding, and perpetual extirpation of Episcopacy; A thing which one of the wisest of mortals so much abhorred, and for which he was able to give so good an account in Reason, Piety, and true Polity; that it appears to have been not pertinacy and interest, but judgement and conscience, that so long sustained that unhappy Controversy, which I have no mind to revive, but only (if possible) to reconcile, which is no hard matter where clear truths meet with moderate affections, and peaceable inclinations. For I find by the proportion of all Polity and Order; that if Episcopal eminency be not the main weight, and carriage of Ecclesiastical government; yet it is as the Axis or wheel which puts the whole frame of Church society and communion into a fit order and aptitude for motion; especially in greater associations of Christians, which make the most firm and best constituted Churches.  
This being then the true figure of a learned, grave, godly and industrious Bishop, there need not more be said to redeem Episcopacy from prejudices; or to assert it against those trivial objections, which are not with truth and judgement, so much as with spite and partiality made against it.  
Those light touches which are by some men produced from the ancient Writers in the Church, for the countenancing of the power of Presbyteries without any Bishop and Precedent, or for the Independency of power in Congregations, are indeed but as the dust of the balance, or drops of a full bucket, compared to those full and weighty testimonies, which they every where give, for the use of Episcopacy, unless men be allowed the confidence and liberty to bastardise the works of the Fathers as they list, and by a new purgatorian Index t● antiquate all Records after 1500. years' legitimation, by the consent of all Churches; as one lately hath endeavoured to do, 
D. blondel.  (a person indeed of great reading and learning, but in this not of equal candour and impartiality) who endeavouring to find some foundation, whereon to build his Presbytery, seeks to cast away as rubbish and trash, all the Epistolary writings of holy Ignatius, 
Ignatius called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who if he had wrote nothing, yet the fame of his piety, and sufferings made him sufficiently renowned in those Primitive times and after ages, both for a Bishop and a Martyr; his seat Episcopal being at Antioch, and his grave at Rome; But his writings being never so far questioned by Antiquity, 
By Euseb. Clem. Alex. Jerom. & Ph●tit. bibl. See the Lord Prim. of Arm. edition of Ignatius.  as to reject those Epistles which we urge in this point of Episcopacy for genuine: and which are oft mentioned with honour, (and in part the very words) which we now read; so that it seems a passion and boldness too servile to the cause, which that learned man undertook; so to endeavour at once to expunge those testimonies, and remains of Ignatius, which indeed are very weighty, and many, for the distinction of Bishops, Presbyters, and Deacons, even in the first century after Christ; which our learned and industrious Countryman Dr. Hammond hath lately, as (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a valiant vindicator defended; not more to the honour of Ignatius, than of himself, whom providence hath chosen, and so enabled to be a Patron to so glorious a Martyr, and in so just a cause, as to redeem one of the first Fathers from that Presbyterian Limbo.  
How uncomely, and petulant some other men's carriages have been, and are daily toward the ancient Fathers of the Church, I need not tell, when 'tis too evident, how they put them oft on the rack, to make them speak, something in favour for either an Headless Presbytery, or a confused Independency. Indeed, it is a shame to see young men and novices, so to make those ancient, holy, and learned Writers to scratch or blot their own faces, with their own Pens, and to put out their Eyes with their own styles; wring, as it were their noses, till they bleed a drop or two for those new Modes and exotic forms of Church-government, which neither they, nor their forefathers even up to the Apostles times, ever saw or knew; And this tyranny of quotations must be exercised upon the works of the Fathers, though never so much against the clear judgement and practice of those holy men, who were themselves, either eminent Bishops, as most of the Ancients were, whose Works are extant, or humble and peaceable Presbyters, who universally owned and submitted to the authority of their Bishops; yea, some men have the forehead to urge a few obscurer passages in a few them against clear places, which are a hundred to one, wherein they express their own judgements, or the whole Churches practise in their times, to be without any dispute for Episcopacy, and Bishops with Presbyters as succeeding the Apostolical eminency in the ordinary power of Ordination and Church-government: Indeed, I have oft wondered, how men of learning and piety, had the confidence to cite testimonies even out of Ignatius, Tertullian, Irenaeus, Origen, Cyprian, Clemens of Alexandria, Ambrose, Austin, and others in favour of a Presbytery, without and against a Bishop or Precedent, when all of them, as all others of the Fathers are most clear, both in their own judgements, and as to the Church's Catholic practice (yea, and so is St. Jerom too) for the right use of regular Episcopacy, 
5. Regulation of Episcopacy. Omni actu ad me perlato placuit contrahi presbyterium. Cornel. ep. Rom. ad Cyp. Epist. 46. In the absence, sickness, or death of the Bishop, the Presbyters some me gov●rn●d the Church. So in Cyprians absence. Epist. 26.30.31. So Theod. l. 4. c. 22. when the Orthodox Bishop banished, the Presbyters, Flavianus and Dioderus. etc. guided the Church. o ●nno 1194. hen the ●rks prevailed over the Greek Churches. Balsamon tells, they had no Bishops in many places a long time. De Petro Apost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Crysost. hom. 3. in Act. Apost. Florentissimo illic clero tecum precedents. ad Cornel. Episcopus nullius causam audiat absque praesentia Clericorum suorum alioquin irrita e●● sententia Episcopi, nisi clericorum praesentia confirmetur. Con. Carth. 4. can. 23.  such as all sober men plead for and approve.  
What ever the Fathers are brought in, as speaking for the Minister's rights in a joint Presbytery, or the peoples as for Independency, amount to no more, but either to repress the arrogancy, ambition, and tyranny of some Bishops, who in more favourable times usurped, or used their power against, or with neglect of the Counsel and assistance of Presbyters (which in all reason ought, and in Antiquity were ever joined with the Bishop in weighty matters) or else when the insolence and scorn of some Ecclesiastic governor's arose to the oppression of the faithful people; To whom in Primitive times great regard was had, both by Bishops and Presbyters, in all public transactions, which concerned their, and the Churches good government, that so all things might be done, with charity, good liking, and approbation of all Christians. This was not only very comely and convenient, but almost necessary in point of Christian prudence in those times, when Christians of all degrees were full of humility and Charity, kept short and low by persecution, and much depended upon the love and union between Pastor and people. Afterward indeed in times of peace and plenty, there oft appeared so much of levity, fury, and faction in the common people, that it was the wisdom of Governors to withdraw much of that liberty and indulgence, which formerly people enjoyed, but afterward abused to Sedition, Fury and Murders in their tumultuary motions, and clamorous Elections, This is all that ever I observed from the Ancients, in favour of the Presbyters power in common with Bishops, or of the faithful people; Namely, that they would have (after the pattern of the Apostolic love, wisdom, and humility) all things of public concernment, in the Church, to be so managed by the chief Governor or Bishop, as neither Presbyters, nor People, should think themselves neglected, wherein their suffrage, consent or approbation was fit to be had, but the one should be used as brethren, the other as sons; which temperance I greatly approve.  
It were endless and needless, to answer or excuse personal Errors in Bishops, 
Bishop's personal errors, no argument but of envy and malice against the office;  or those common inconveniences, which are prone to attend all Power and superiority among men; For those are the fruits of Power perverted, of Authority degenerating, of Governors ill governing themselves, through personal errors and passions, or the corruptions and indulgencies of times; but they are not by any wise and impartial man to be reckoned, as the genuine and proper effects, of that order, government, and proportion, which is in right Episcopacy (and which all reason, as well as Religion, allows to all sorts of men and Christians) no more than sickness is to be imputed, as a fault to health; or deformity to comeliness: since both are incident in humane nature to the greatest strength or beauty. Yea, 'tis most certain, that there is nothing useful, or commendable in any other way of governing the Church, in small parcels, or in greater bodies, which is not inclusively, eminently, and consummatively in a well-ordered Episcopacy; such as was not only in primitive times, but in our days; As all Oeconomick virtues are in a good Father or Master, and all politic excellencies are in an excellent Prince or Magistrate, which cannot be found in any other short of, and inferior to those eminent relations; All other lower and incompleater forms are, as defective in point of advancing a common and public good, as they come short of that main end, for with Episcopacy, as the Crown and perfectest degree of order was by Apostolical and primitive wisdom; and piety, settled in the Church, which was to avoid Schisms; to preserve the Unity of the faith, and peace of the Churches; to keep good correspondencies by Synods and Councils; which could not be done by multitudinous meetings, which no place could hold, nor wise men manage to any order and decency; but all was easily effected by the conventions of the chief heads and Fathers of the Churches, the Bishops and Presbyters in any Province, Patriarchate, yea, and in all the world, which had commerce with the Roman Empire; where the chief overseers of the Flock, and representers of the Clergy met, and so were best able to give an account of the state of the Church, past and present, or to advise for the future welfare of it.  
So that many wise men think it may be said of Episcopal government in its right constitution and use, 
Platins, in vita Pii. 2.  as Pi●● the second said of the marriages of Clergymen; He saw some reason why Marriage should be denied to them, (as, to the honour of their Order, and the redemption of them from secular cares, etc.) But he saw much more reason to allow them that liberty, which not only Nature, Reason, and Religion gives them, as well as any men, but even the honour of the Church required, to avoid the mischiefs and enormities, which followed the contrary. And beyond all dispute, it appears after long dispute, that if it be not necessary by Divine prescript and direction to have such Bishops among the Clergy; yet there is no necessity made to appear against them, either in Reason or Scripture, Nor doth either Presbytery or Independency show any so good title to divine right as Episcopacy doth, which includes the good of both those, and superads some thing of Order, Unity, and Excellency beyond them both, for the good of Presbyters and people too, Yea, I have known some Ministers of good repute for Learning and Piety, who were sometime great sticklers for the parity of Presbytery; yet they have, since the mischiefs ensuing the change have confuted and quenched those former vain hopes, and excessive heats, confessed to me, That they see nothing in an Episcopal priority or Presidency unlawful, as against Scripture or Religion, only it was thought by many godly men inconvenient; It may be so, but those men did not foresee the after inconveniences which grow greater by many degrees; So that I perceived that this long, hot, and bloody dispute, which seemed to hold forth the question and title of Divine right for Presbytery without a Bishop, was now referrable to the judgement of Prudence, rather than of Conscience; a matter of policy rather than piety.  

Answer to what is urged in the Covenant against Episcopacy. Tyrannicum Episcoporum regimen.  This calmness at last abates much of that rigour, which some men superstitiously urge, and impose, from the Covenant, against Episcopacy in any kind or form; as if when Scripture and Reason, and Antiquity, and Catholic custom, are all for a right Episcopacy, it were of any force to be battered and Abolished by the Covenant; the sense of which, was sometime declared, to be only against the Tyrannical, abusive, and corrupt government of Bishops, or those inconveniences which were conceived to be in the present Constitution, exercise, or use here in England, which one that had great influence in composing the Covenant, assured others was the meaning of the Composers; and the Covenants intent, was only to remove what was decayed in that ancient Fabric, and so preserve what was sound and good in it: The only lawful and honest sense of this Covenant is sufficiently kept, if the former Constitution of Episcopacy in England be so reform, as it easily may be, and in reason ought to be in what ever it needed alteration or amendment. However that Covenant being no infallible Oracle dictated from heaven; but a politic Engine, continued and carried on by a company of poor, sinful, and fallible men (upon whose heads we have lived to see that arrow fall, which they thought to shoot, only against the face of Episcopacy) all its words and senses are certainly to be brought to the rules of every man's place and calling, of a good conscience, of right reason, and of Scriptures: Not may these, with all Antiquity, and the Fathers, be forced to bow their sheaves, and to do homage to that one Sheaf of humane Combination, and novel Erection, which holds forth, as nothing for a headless Presbytery or Independency; So, nothing of Reason, Scripture, or Conscience against a right and primitive Episcopacy; Against which to make a Covenant of extirpation, must needs be so much a sin, as it is against all reason and religion, to abjure the use of any thing which is lawful, good and useful; And if it be not necessary, as of Apostolic and divine Institution, if there be not Precept divine commanding, yet there is clear practice directing the Church that way of Episcopal government as best; which some men well knowing, to have been anciently approved and constantly followed by the Catholic Church; they used in the Covenant, that art against Episcopacy, to solder Popery and Prelacy together, thereby to bring the greater odium on Episcopacy, 
●. Prelacy to Popery.  implying that they were both intolerable and inseparable; whereas in truth, there is nothing more ridiculously false and absurd, than to think the Pope to be the Father or Fountain of Episcopacy, or to affirm Prelacy to be Popery, as now the word is commonly understood to signify Error joined with pride, and superstition with tyranny. There were many godly Bishops, and holy Prelates in the primitive Churches, which were equal, or preceding, in time (as at Antioch, Jerusalem, Alexandria, etc. 
Episcopatus unus est cujus ingulis in s●●idum pars temtur. Cyp. de un. Ecc. ) to any Bishop or Pope of Rome; Many afterwards were equal to him in authority, as to their several Provinces; Independent also, as to any derivation of power from the Bishop of Rome; As there are now many in the Christian world, and were in the English Church, both long before, and ever since the Reformation. Nor is the Pope by any wise men called Antichristian in any sense, as he is a Bishop, or Prelate of one Diocese or Province; Nor was he ever thought to be so by any judicious Protestant; for then all Bishops in all the world, as Bishops, had ever been Antichrists; and then, the whole Church of Christ, from the Apostles times, must have had no other government, ordination, or Ministry, but Antichristian, which is a most impudent and intolerable blaspheming of God, and the Lord Jesus, and his blessed Spirit, and of the whole Church; As if, 
Joh. 14.16.  in stead of the Spirit of Truth, it had received only the spirit of Error and lying; in stead of Christ's being always with it, by the Ministerial gifts of his Spirit, and the Apostles, and their Successors; 
Mat. 28.20. Ps. 2.6.  only Satan had presided in it by falsity and usurpation; and, as if in stead of all the ends of the earth, given to Christ for his possession, in the way of an Evangelicall kingdom and Ministry, where truth and righteousness, charity and order, are his Throne and Sceptre, all had been exposed to Antichrists invasion, that he might rule and reign in Christ's stead.  
It is upon other accounts than this, of being a Bishop or Prelate in a part of the Church, that the Pope is by many charged with the odious character of Antichristian, namely in reference to that ambition, pride, and usurpation, which by fraud and force the Bishops of Rome have obtained, and challenge or exercise over all the world, and specially over these Western Bishops and Churches in later times; 
Greg. in Epist. 32. Mauritio 600. years after Christ.  namely, since Gregory the greats days (who was an humble, devout, and holy Bishop; and had many pious martyrs, his Predecessors, as Popes or Fathers in that See of Rome, who abhorred the name of Universal Bishops, affirming they were Antichrist who ever arrogated that name of Universal Bishop;) Also for those gross abuses, errors, tyrannies, superstitions, and persecutions, which many Popes have made in the Churches of Christ, contrary to the word and example of Christ, and the Canons of general Councils; From all which, we had a Church and Ministry happily reform, even by the care and constancy of many holy and learned men, who were Bishops and Martyrs in this Church of England. As than we do not abhor to be men, or Christians, because the Pope is a man, and professeth to be a Christian; So neither may we dislike Bishops, because the Pope is one; nor Presbyters and Deacons, because there be many of that title and office in the Church of Rome.  

True Epispacy may consist, without secular and civil advantages.  But in the last place, if primitive Episcopacy, and Apostolical Bishops, now poor, and devested of all secular power, and ornaments of honour and estate, (and in this conform to their Predecessors in primitive and persecuting times) may not in reason of state with public honour be restored, and established in this Church of England, yet it may be hoped, that the Indulgence, and liberty of times will give so much toleration, That those whose judgements and consciences bind them either to be so ordained Ministers, or to receive the comfort of divine Ministrations only from such as are in holy orders by the safe and ancient way of Episcopal Ordination, may have and enjoy that liberty (without perturbing the public peace) which both Presbyterians and Independents do enjoy in their new ways: For nothing will savour more of an imperious and impotent spirit (whose faith and charity are slaves to secular advantages and interests) than for those who have obtained liberty for their novelties, to deny the like freedom to other men's Antiquity, which hath the Ecclesiastical practice and precedency of 1600. years; besides, the preponderancy of much reason, Scripture, and holy examples; All which to force godly, grave, and learned men, Ministers or people, to renounce; or to comply with other ways against their judgements; or else to deprive them of all holy orders, employments and ministrations in the Church, as Christians, cannot but be a most crying and self-condemning sin, in those men, who lately approved that ancient and Catholic way, and after dissenting, at first desired, but a mod●st toleration.  
Since then the Pope, as a Bishop, is not Antichristian, as I have proved; neither can it be affirmed with any sense or truth, that either Episcopacy itself, or Bishops, Pastors and Governors in the Church are Antichristian; It will easily appear to sober Christians, how poor, popular, and passionate a calumny that is, which some weak minds please themselves to object against the Ministry of the Church of England, as if it were Antichristian, because the Ministers received their Ordination and Induction, both to the office and exercise of their Ministry, by the hands and authority of Bishops, with those Presbyters assistant who were present, which was the Universal practice of all Churches anciently in Ordaining Presbyters, and is at this day of most. This false and odious reproach of Antichristian Ministry, many Presbyters preposterously seek to wipe off from the face of their Ministry, as they are Presbyters, while yet with the same hand they make no scruple to besmear the faces of Bishops and Episcopacy; Not considering, that while they poorly gratify the vulgar malice of some men against all Bishops, they still sharpen their spiteful objections against themselves as Presbyters.  
As then this solemn and holy Ordination of Ministers by Bishops herein England, by prayer, fasting, and imposition of hands, 
7. Bishops in England ordaining Presbyters, did but their duty, according to law.  was Ancient and Catholic, no way against Reason or Scripture; yea, most conform to both, in order to God's glory, and the Church's welfare (which I have already demonstrated;) So, I am sure in so doing, Bishops did no more, than what their place, office, and duty required of them, here in England; according to the Laws established, both in Church and State; which had the consent of the whole Church and Nation, both Presbyters and people, as well as Prince and Peers: No wise man may blame that act, 
Aequum est, 〈◊〉, qu●m feceris susserisve legem, feras. Reg. Jur.  or exercise of government and authority in an other, which he was invested with, did enjoy, and acted in by public consent, declared in the Laws, wherein each man's particular will is comprehended; nor may that be said to be a private fault, which is done in obedience to a public Law; Bishops then, duly ordaining Ministers in the Church of England, had the approbation of this Church and State, no less than of all Antiquity, and of all the Modern foreign Churches, even those that have not Bishops, who yet ever commended and applauded that Venerable Order, here in England; As for Scripture which some pretend against Bishops, and for other ways, I never read any place commanding any one or two, or more Presbyters, to ordain or govern in any Church without a Bishop; Nor do I find any place forbidding a Bishop to ordain, and rule among and with the Presbyters; According to that appointment of Timothy and Titus, which is of all most clear, for investing both Ordination and Church jurisdiction at that time eminently, (though perhaps not solely) in one man; and if that Constitution in the Churches of Ephesus and Crete, carry not a Precept or binding exemplariness with it to aftertimes, (which Antiquity judged, and followed Universally,) yet sure it redeems true Episcopacy sufficiently, and all good Bishops (in their right and moderate government of the Church, (especially in this point of Ordaining Ministers) from being any way Antichristian; to which we may be sure the blessed Apostle Paul would never have given any such countenance or pattern, as that Jurisdiction and power given to Timothy and Titus must needs be: Nor are indeed the reproaches of popish and Antichristian, added by vulgar ignorance, or envy to Episcopacy, any other than devilish, false, and detestable Calumnies, invented by wicked men, to the reproach and blasphemy, not only of so many holy and worthy Bishops in all ages and Churches, as well as in England, but also of that holy Spirit of truth, and Ministerial power which Christ gave to the Apostles, and they to their chief successors the Bishops; by whose learned piety and industry such mighty works have been done in all ages, and in all parts of the Church, and in none more, I think, than in this Church of England, chief since the Reformation of Religion, whereto godly and learned Bishops contributed the greatest humane assistance, by their preaching, writing, living and dying, as became holy Martyrs.  

Can. 6. Concil. Nicaeni.  I am vehemently for the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ancient and holy customs of the Catholic Church, 
8. Primitive Customs, how far alterable in the Church's Polity. Consuetudo major non est veritate aut tatione. Cyp. Ep. 73. Valeat consuetudo ubi non praevalet Scriptura aut ratio. Reg. Jur. Praesracti est ingenii contra omnem consuetudinem disputare, morosi nimis pertinaciter adhaerere.  so far as they may be fitted to the state, and stature of any Christian societies; Not that I think all things of external Polity, discipline, and government, (by which Christians stand tied in relations public to one another) were at first so at once prescribed or perfected by Christ, or the B. Apostles, as might not admit after addition, variations, or completions in any Church, or Congregation Christian, according to those dictates of reason, and general rules of Prudence, which are left to the liberty of Churches; by which so to preserve particular Churches, as not to offend the general rules of order and charity, which bind them by conformity in the main; to take care of the Catholic Communion. We are not (I think) tied so strictly to all the precise patterns of primitive and Apostolical practice; which might well vary in the several states, conditions, and dimensions of the Church. I read no command for Presbyters to choose a Bishop, or Precedent among them, and in so not doing, they are defective, not as to the Precepts of Scripture; 
1 Cor. 11.16. If any man l●st to be contentious, we have no such Custom, nor the Churches of Christ. In his rebus de quibus nihil certi statuit Scriptura, mos populi dei, vel instituta majorum pro lege tenenda sunt. Aug. Ep. 89. ad Cal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Or. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Or. 37.  but to the rules of right reason; and the imitation of useful example in primitive times; Nor do I find any Precept to one or more Presbyters to ordain others after them, who yet ought to take care both of their own being rightly Ordained, and of after succession, according to that pattern, Analogy, and proportion of holy order and government, which was at first wisely observed by the Apostles, and the after Ministers of the Church, either as Bishops or Presbyters. The same Coat would not serve Christ, a man grown, which did fit him, a Child or Youth; Only it is neither safe, comely, nor comfortable for any Christians, wantonly, and without great and urging reasons (next door to necessity) to recede from, or to cast off the ancient and most imitable Catholic customs of the Church: which truly is seldom done upon conscientious and real necessities pressing, but most what upon factious humours, and for secular designs carried on under the colour of Church alterations. For how ever the alteration may at present please some men's activity and humour, whose turn it serves, yet it cannot but infinitely scandalize, grieve, and oppress, far more, and better Christians, who are of the old, yet good way.  
Hence many we see are at a loss now in England, how to justify their past religion, shaken by changes, as if they had had no true Ministry, nor holy Ministrations and Sacraments hitherto; while some men's zeal without knowledge cries down Bishops, and that whole government with the Ministry for Antichristian; others are extremely unsatisfied and solicitous for the future succession, Not seeing any ground, for any Presbyters in this Church, so to challenge to themselves a sole divine power of Ordination and Jurisdiction, without any Precedent Bishops: which was the ancient way in England, ever since we were Christians, (as in all other Churches) And it is most sure, that neither power of Ordination, nor Jurisdiction was ever conferred by Bishops on any Presbyters here, either verbally or intentionally, as without and against Bishops; Nor did the Laws or Canons ever so mean, or speak; Nor was it (I believe) in any of the Presbyters own thoughts, that they received any such power to Ordain other Presbyters without a Bishop, when they were Ordained Ministers. And sure, though acts of state, and civil Magistracy may regulate the exercise, yet they cannot confer the holy power, and order of a Presbyter or Bishop, on any man, which flows from a spiritual head, even Jesus Christ (as I have proved) and not from any temporal Authority; Ordinances of Parliament can hardly with justice or honour, batter or dismount the Canons of general Councils, the Catholic laws, or constant Customs of the Church. If it be supposed, that the two Houses of Parliament lately did but restore, and the Presbyters resume that power of Ordination, which was only due to them as such, and detained by Bishop's usurpation from them; 
Bo●a consuetudo, velut vinum generosum, vetustate valescit. Tert.  It is very strange, they should never here, nor elsewhere have made claim to it, for 1600. years, in no ages past, till these last, broken, factious, tumultuary, and military times; If it were their right, only in common with, and subordinate to Bishops, they needed not then to complain, for they did, or might have enjoyed, as much joint power, as was for their conveniency, and the Church's peace; The eminent power (at least for Order sake) was (even by their consents) lawfully placed in, and exercised by the Bishops; The levity and ambition of engrossing all to themselves without and against Bishops hath almost lost all power both of Bishops and Presbyters too; since Presbytery alone, is but as Pipe-staves, full of cracks, warpings, and unevenness, which will not easily hold the strong liquor of power and government, unless they be well hooped about, and handsomely kept in order by venerable and fatherly Episcopacy, which carried a greater face of majesty, and had those ampler and more august proportions which ought to be in government, beyond what can be hoped for, or in reason expected from the parity, and puerility of Presbyters in common: many of whom have more need to be governed, than they are any way fit to bear any great weight of government on their shoulders, however they may discharge some works of the Ministry very well.  

9 Calm mediations between Episcopacy and Presbytery.  As it hath never yet been shown any where; so it is least to be hoped for now in England, that any better fruits should arise from Presbytery (thus beheaded, cropped, and curtailed of its crown Episcopacy) which it might not still have (as formerly it hath) brought forth; If the honour and order of the highest branch, the Episcopal eminency, had been preserved with it: Not so as to over-drop and oppress all other boughs and branches, which are of the same root; but so, as to adorn them all; and to be most eminent in Christian graces, and Ministerial gifts, no less than in priority of place, superiority of power, and amplitude of honour and estate: As many Excellent Bishops, both ancient and modern were, against whose incomparable worth, while some young and petty Presbyters do scornfully declaim, and disgracefully insult, they appear like so many Jackdaws perking on the top of Paul's steeple, or like living Dogs snarling at, and trampling upon dead Lions. 
Petulantissima est insaniae paucorum malorum odio in bonos omnes dehac●hari.  Nor do indeed such impotent tongues, and miserable partialities of some men tuned to the most vulgar ears and humours, against all, even good Bishops; and against a right or regulated Episcopacy (such as was for the main and substance here in England) they do not in any sort become men that pretend to any true piety, learning, gravity, or civility.  
I neither approve, nor excuse the personal faults of any particular Bishops, as to the exercise of their power and authority, which ought not in weighty matters to be managed without the presence, counsel, and suffrages of Presbyters, such as are fit for that assistance; The neglect of this St. Ambrose, and St. Jerom, and all sober men justly reprove, as unsafe for the Bishops, the Presbyters, and the whole Church▪ For in multitude of counsel is safety and honour too. Rom. 11.14. I am sure much good they might all have done, as many of them did, whom these touchy times were not worthy of; No wonder if the very best of them displeased some men's humours, who were impatient to be kept any longer in order; but, like waters, 
Hieron. Communi concilio Praesbyterorum Ecclesiae regebantur. Concilio Carthag. 4. c. 3. Nil faciat Episcopus, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not other (Concil. Ancyran.) assisted the Bishop in government.  long penned up, they swelled to such discontents, as disdaining to pass the allowed bounds and floudgates of public Laws, they resolved to blow up and bear away the whole head and sluice of Government. Bishops had three Enemies to contend with, some Presbyters ambition, some Laymens' covetousness, and their own Infirmities; And it may be Bishop's faults had been less in some men's eyes, if their estates and honours had not been so great.  
I writ not thus to reproach any of my Fathers or Brethren the Ministers, who begin many of them no doubt to be of my mind for moderate Episcopacy, if they have not always been so; finding that the fruit of the Summer, doth not always answer the blossoms of the Spring: cruel frosts may nip and blast those pregnant hopes of bettering, which men are prone secretly to nourish, whereby to excuse or justify their desires of change and novely. In which truly I never saw any thing of right reason or religion, produced for the extirpation of primitive Episcopacy. The main things that pressed upon it, were Foreign power, domestic pride, the failings of some Bishops, the envious angers of some Presbyters, and the wont inconstancy of the vulgar.  
If any men, Ministers or others, are, as loath to see and recant their excesses and errors, as they were forward to run into them, but still resolve to keep that partial bias on their judgement, which shall sway all their learning, and other excellent Ministerial gifts against their own true interests, and this Church, with all reformed Religion, which consisted in due moderation and peace; I shall yet with my pity of their wilfulness or weakness, always love and reverence what I see in them of Christ, and only wish that temper and moderation from them, which may most contribute in common to the vindication of the Order and Function of learned, grave, and peaceable ministers. This they may at last easily see, That every soft gratification of vulgar ignorance, envy, and inconstancy, set forth with the forms of zeal, and reformation, is usually returned with vilifyings and diminutions of their betters; who did vouchsafe to flatter them, as if they indeed feared them. I hearty wish a greater harmony, a sweet moderation, and Fraternal accord among all true and godly Ministers, who dare to own, and do still adorn their office and calling: I should be glad to see the counsel and assistance of well settled Presbyters, crowned with the order and lustre of Episcopal presidency, which was anciently, as the Jewel well set in a ring of Gold; or as a fair guard and handle to a good Sword, adding to its compleatness, comeliness and usefulness. Alas the ordinary Ministers seem now like younger brethren (who sometimes lived handsomely under their Fathers, or elder Brother's care and inspection) so scattered and divided, that they are extremely weakened, and exposed to all injuries; 
Pro. 16.18. Pride goes before destruction, and an haughty spirit before a fall.  yea, many of them like Prodigal sons, having riotously wasted their own and their Father's portion, begin to consider what husks of popular favour they may feed on. So is Insolency the high way to indigence, and arrogancy soon knocks at the door of contempt, Ministers must not wonder or repine at the measure they measured to others, when offered to themselves.  

Secundas habeat poenitentiae tabulas qui non habuit primas impeccantiae. Amb.  I am far from reproaching any men's defeats or Calamities, wherein the Justice of divine vengeance is seen retaliating; I am glad if the occasioners of our common shipwreck, may have any fair planks, or rafters to save themselves, and the honour of their Ministry, either by recanting the errors of their judgements, or repenting the transports of their manners; If they retain their antiepiscopal opinion with modesty and charity, yet I am not disposed to fly in any godly man's face, because he is not exactly like me, or to pull out his eyes, 
Multa tolleramus quae non probamus. Aust.  because they are not just of the colour of mine. I pray to be of that Christian temper for moderation and charity which can allow many latitudes of Prudence in extern things of religion, where no evident sins for their immoralities, nor evident errors against the fundamentals of Christianity, nor evident confusions against charity and order which is necessary for the Church's peace, do appear. I wish that while Ministers or other Christians, differ in things of extern mode and order, they may all find and walk in that holy way, by which we may with one shoulder of truth and charity, carry on that great work of saving Souls, both our own, and those that hear us; that while we dispense saving truths to others, we may not for want of humility and charity, be castaways ourselves. More of those calming and moderating graces, on all sides, had no doubt preserved both Bishops and Presbyters in their due place regard and honour; so that they should not have been put thus to plead for their Ordination and Ministry, or to play this after game, much to the hazard of their very Function, and succession of Ministerial authority; The despising or abolishing of which threatens the annihilating of the very being of this reformed Church: in which the right Ministry, is as the Ark in Israel, 
1 Sam. 4.  a visible token of God's presence among Christians; And though the Philistines may, for the sins of this Church, take it captive, and detain it for a while, yet I believe, 
1 Sam 6.  the Lord will bring it back again, with shame to his enemies, and joy to all true Israelites.  
In the mean time this trouble and terror may be a means to a mend the personal faults both of Bishops and Presbyters; which formerly might vitiate, but they could not totally vacate, the Religion, reverence, and conscience, which is to be had of Christ's institution, as to the Ministry; 
Personal faults of Bishops or Presbyters may vitiate, but not vacate divine duties. 1 Sam. 2.12.  nor yet could they make void the honour of Religion, nor the authority, virtue, and efficacy of ho●y Ministrations; Where the persons du●● ordained did administer, and the holy things themselves were according to Scripture rightly administered, which always remain holy, whatever is objected against men's persons administering; as sickness, lameness, or deformity deprive no man of the privileges of humane nature, nor his actions of rea on nor his civil interest, of the benefit of the Laws. Ely's scandalous sons, unworthy indeed of, but yet rightly invested into the Priest's office, did not take away the necessity, and sanctity of the services and sacrifices, much less of the Priestly function; which depended not on the morality of the persons administering, but on the authority of the Lord commanding; and the right investiture into the office. The miscarriages of Bishops or Ministers may take away the beauty, but not the being of Religious duties, or of that holy power, which they duly received; no more than lapses after Baptism, do unbaptise any Christian. No Christian thinks the series of Christ's genealogy broken or blemished, corrupted or interrupted, stained or maimed, by the names of Tamar, Rahab, and Bathsheba, which are links in that holy chain; which hath its verity in the history, but its sanctity from Christ, to whom it relates, as to the holy seed: So in the succession of Ministerial order and authority, we dispute not by what personal virtues it was continued; but we are sure it hath been continued successively from Christ, and tends to him, as to the completing of his second incarnation, in his body the Catholic visible Church; In which Christ is daily begotten and form by the means of a right Ministry, and duly ordained Ministers. 
10. Of Ordination of Ministers. Where Bishops are Orthodox and may be had, Ordination cannot regularly be had without them Vbi Episcopi desunt nec haberi possent, Orthodoxi Pre●byteri in necessitate ordinare possunt. Sarav. de grad. Mi. So Bishop D●wnham Con. in Apocal. Or by the Bishop's authority delegated, as to the Chorepiscopi, who were but Presbyters. Isid. Hippa. de Eccl. off.   
Whether Bishops ordained Presbyters, as Prelates, in a superiority of divine power and peculiar order, as succeeding the Apostolical eminency (which antiquity for the most part thought,) looking on Episcopacy in ordination, confirmation, and jurisdiction, not as the only, but as the highest branches of Church power lineally descended from the Apostolical ordinary power of ruling, and governing the Church,) or whether they did those acts of power and authority only as chief by Ecclesiastical right, in degree, and order of place among the Presbyters, as chosen or approved by them, and placed in a precedency of place, and presidency of action and inspection; but still of the same intrinsical power and order Ministerial, as to the first act or original, I need not further gratify any man's curiosity in setting down my opinion.  

Ego vero à Presbyteris solis administrata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regularem, & ad Ecclesiasticarum regularū amussim factam non dixerim; Aut in ea institutum ab Ecclesia post Apostolorum transitum ordinem per omnia servare. Blondel. test. Hierom. pag. 255. St. Paul's Epistle to Tim. and Tit.  This I am sure; What ever dirt and mire, the restless hearts of wicked men cast up against the calling of the Ministry in England, The Gospel, and the holy Institutions of it appointed by Christ to be dispensed to all the world, have never in any other way been derived to this long succession, save only by the power of ordination; which never was in ordinary cases believed or owned in the Church to be valid and effectual, in any men, or from any hands, but those, who were formerly consecrated Bishops, or ordained Ministers; Nor was this custom ever esteemed as the act of any general Council or Ecclesiastical Canon; but it had both example, and precept, and constant succession from Christ to the Apostles; and from them to others, with a command of continuation; which was necessary for the Church, and ever most conscientiously observed in the Church; which never flourished better, than when the modesty, humility, and wisdom of Presbyters, joining with and submitting to their Bishop (as fellows to the Master of a College) carried on that order, peace, and comely proportion in the Church (before all the world) that they were, in the first century, compared by Ignatius for their harmony to the strings well set, and tuned on the Harp; 
Ignat. Ep. ad Ephes.. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epist. ad Smyrn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yea in an higher strain, he compares them to the blessed accord between the Father and the Son; Christ as man mediator and God; where in the sameness of the divine nature, yet there is the order and priority of relation.  
These were the ancient pipes and conduits of Ministerial Ecclesiastical power, which were first laid in the head and fountain Christ Jesus; after branched to all places by a continual order and derivation of Ministerial authority; Where the pipe is once broken, there the stream of living waters must needs fail: If any foulness flows, or obstructions have befallen these pipes of due ordination (as all that passeth through earthen vessels is prone to do, in time,) which Christ and his Apostles have laid to serve his Church with the living waters of grace and truth, and which have flowed these sixteen hundred years to the refreshing of infinite souls; yet we must not cut them off, nor quite stop them, or turn the waters another way; (as choosing, rather Independent wells, and broken Buckets,) but we ought to cleanse those pipes, and repair those conduits, which only can hold, and convey that holy water (as the vessels of the Temple) restoring them to their Primitive use and integrity: Which, by God's help is easily done, where pride, passion, policy, and worldly interests are really separated from those of Christ, his Church, and men's souls. Nothing were more happy, than to see this sincerely done; so that Christians would rather deny themselves, in profit and worldly advantages, than any way benefit or gain, by Church Reformations; than which, nothing is more sordid and more to be abhorred: contrary to the holy liberality of all good Christians in all times. If Ananias and Saphira were smitten for dissembling, how much more accursed are they who act all with a sacrilegious Spirit and hand, stripping and robbing the Church, instead of Reforming? I shall ever pray for just and liberal Reformations, while I live; mean time I rest satisfied in my conscience, That the ordination of Ministers, as it was in England, by a Bishop and Presbyters, as it hath the greatest regularity, so it hath the greatest validity, and admits the least dispute, as to the right order and succession of Ministerial power.  
As for the Presbytery and Presbyters, I think their Ministry very valid, and their authority very venerable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ign. ad Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ad Smyr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ign. ad Ep.  to all true Christians, especially in conjunction with their Bishop: Like Tortoises they were safest, while they keep under that shell; which some Presbyters having scornfully cast off as a burden, striped themselves of their shield and defence, so that they are become very naked, feeble, and contemned creatures, whom the foot of pride and rusticity is prone to crush and trample upon on every side: That they have now no refuge or protection left, but God, and a good conscience; which are enough, if they do indeed enjoy them, though with poverty, and contempt from men.  
Thus I have, as well as I had leisure, vindicated the Ordination of Ministers, and that power which they have to administer holy things, in Christ's name to this Church, to be no way unblamable, but right and commendable, as derived by, and with the hands of Bishops and Presbyters; which is the holy and Catholic way, wherein only it is ordinarily to be obtained: 
1 Cor. 11.16. Aust. count. Don. l. 4.  if any men list to be contentious for other ways, my answer with St. Paul is again and again, neither we nor the Churches of Christ ever had any other custom, and with St. Austin, so Catholic a custom, 
11. Of the people's power in Ordination of Ministers  so agreeable to reason and Scripture, could have no beginning but Christ and his holy Apostles.  
There is yet one Calumny more against the Ordination of our Ministers in the Church of England; which pretends the neglect among us of what is by some thought most essential in making a Minister; that is, of the people's right both in choosing and ordaining men to that office; the want of which, they say, makes our Ministry invalid.  
Answ. For this pretended right of the people no argument is alleged, so strong, as that of liberty, which some have taken in these times, to separate themselves from the ordinary Ministry of this Church, and by a mutual call of one an other to jugg themselves, like Partridges, into small coveys; which they call bodies or Churches, even before they have any Minister; which they resolve not to have, but of their own choosing, and ordaining; that they may be sure, (being a creature of their own) to have him after their own humour: flattering themselves, that they have a plenary Church power to all Offices and ends whatsoever. Although I have formerly given some general account of the folly of this imagination in the vulgar; yet because it is a Gangrene, not easily cured, without oft lancing and opening, and hath far prevailed upon some people's minds, who feed this opinion, with the venomous and vulgar humours of pride, self-loving, selfseeking, self-pleasing, self-flattering, and self-admiring; It is not a miss to give another stroke at this high imagination, which exalts itself against Christ, and the holy order of his Church; that the obstinacy of its arrogance and folly being pulled down, it may be leveled to that obedience, which becomes all Christian people.  

People have no power Ministerial.  First, then, I must profess, that I never saw or heard any thing by any man, with any show of Scripture, or reason, urged to prove this power of conferring the holy order and authority of a Minister of Christ, to be in the people, Either eminently, as an executioners power is in the supreme Judge; or virtually, as life is in the Sun's beams; or formally and causally, as heat is in the fire; or ordinatively, preceptively, and derivatively, as the supreme Magistrates power is to some ends, 
Numb. 16. The Preface to Korahs' rebellion, and confusion, is the people's sanctity. v. 3.  and actions, in the meanest Constable, or public Officer; So that it can be in them no other way, than, as power may be in rebels hands; or as Korah and his complices, if they had not been by God repressed, would have had liberty and authory, from their own usurpation, to make Priests and Rulers instead of Moses and Aaron, whom the Lord had appointed.  

Not by Scripture.  For Scripture, First it is evident in that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) divine pattern of polity and extern order of Religion in the Church of the Jews, we find that the wisdom of God leaves nothing of holy concernments, for Priests or Ministry, no nor the least sacrifice, offering, or ceremony, to the peoples, either ordering, or choosing; Nor is it likely, or any where appears, that the unchangeable wisdom of God in Christ, altering only the manner external, and not the order, beauty, holiness, 
Phil. 4.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5. A multitudine abhorret maximè vera Philosophia. Lact. Inst. l. 3. c. 25. è Ciceron. Vulgar heads, like many circles have so many circumferences that its impossible, to draw them to meet in one centre. Charron. Vbi major & hominum turba, major plerumque est divinitatis injuria. Salu.  or the main end of the service and Ministry Christian (which his glory and his Churches good,) should so much vary from the former exactness and wariness, as to venture the order, beauty, and honour of Religion upon the rock of vulgar rudeness, ignorance, rashness, headyness, stiff-neckednes; which formerly he so much avoided, and which, not only the tenderness of Christian Religion, (which having many enemies, admits least blemishes, and studies most, what things are comely, as well as holy) but even common reason, and experience teacheth, all wise men to avoid, as much as possible; Namely those inconveniences and mischiefs attending the weak heads and strong hands of the vulgar, as in all things, so chief in those which concern Religion. Who, that is wise, can be ignorant, that the common people, even among believers and professors, are seldom or never qualified with those gifts of knowledge, wisdom, temper and discretion, which are necessary for all public, and most, for religious administrations; where, not only the credit, but the conscience of the Church is engaged, and aught to be very much considered, in order to the honour of Christ, and of his Church? It were a very blasphemous reproach, I think, to the wisdom of Christ, for any to imagine, that he had delegated the highest power of his Church to men incompetent, and generally incapable, without daily miracles.  
Besides this, if they were supposable to have those gifts, which were fit to try and judge rightly of a Ministers sufficiency; yet they cannot have power to authorize or ordain a Minister of Jesus Christ; no more than every judicious man hath power to send an Ambassador in his Prince's name; or to make such arbitrators and Judges, as he thinks fit in other men's business: This is a power only to be used and enjoyed by those, to whom it is given, from him, who is supreme, as in the Church Jesus Christ is: in whom the grand power of Ordination, which confers on man authority to dispense holy mysteries in Christ's name is originally seated, and from him derived and granted as a grand Charter or Commission to his Apostles, first; and by them afterward exemplified and delivered to others, who being found fit for it, were assumed into, and invested with, the same delegated authority, as from Christ, and never given to the community of the people, at any time, or derivable from him in any degree of power Ministerial, be their gifts and graces never so good; Since this is a fruit of Christ's wisdom, munificence, and power toward his Church: an appointment full of holy order, and divine polity; depending on no private men's gifts or graces, but upon the good will, pleasure, and power of Jesus Christ himself, as he stands in the relations of King, Priest, and Prophet to his Church.  
Now to whom Christ committed this great and sacred power, of ordaining a constant succession of Ministers in his name, and in what manner it was by them derived to others, 
Pag. 143. etc. in the answer to the first Objection. See Dr. Hammond and Dr. Tailor of Ordination. Correxerunt manus, psephisma natum est. Tull.  I have already cleared (I hope) and other late writers have done it too by Scripture, reason, and Ecclesiastical Catholic Custom; In all which, it is evident, That the so much urged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which properly indeed signifies people's suffragating by stretching forth of hands in public and popular elections) is not to be urged by a Critical severity, from the Ethnic sense of the word, to the Church's injury and confusion; Since the same word in sacred and Ecclesiastical writings, as well as in others, is oft used in a sense which signifies nothing else but an appointment or designation made by any one or more to some special work and service, to which God, or Christ Jesus, 
Acts 14.22.  or the Apostles, jointly, or severally, or their successors the Bishops and Pastors of the Church in their several precincts, are said, to ordain, or appoint, a part from any such suffrage, or autoritative influence of the people; Further than their sometimes nominating and recommending fit men to be ordained, as Acts 6.5. or else their comprobation and acceptance of those, who were by the Apostles, Elders, and Rulers of the Church ordained, as Ministers over them; and this in Christ's name; by a divine authority; which is for the people's good, but not from them, as a fountain; nor by them, as any fit Pipes or Conduct, through which this holy stream of the Ministry, 
Ordinationes eorum quam temerary, tam inconstantes; Hodie Episcopus cras alius, bodi● Presbyter qui cras laicus: Nam & laicis Sacerdotolia munera injungunt. Tertul. ad Haer●●. c. 42. Ad hac opera blandi & sub missi sunt. Caet●rum nec suit praesidibus reverentiam exhibere naverunt. Id. ubi integra non est veritas, me ●●o & tolis est disciplina. Tert●l.  or the pure waters of the Sanctuary are to flow: So that I cannot look upon this late arrogant claim of the power of ordaining Ministers, as primarily belonging to the common people, or to other Laymen, as other than a fashion or opinion only befitting, and extremely resembling, those giddy, proud, and preposteous fancies, to which vulgar minds are subject (as Tertullian tells us) when once the reigns of Church Discipline are let lose; or some headstrong Schismatics, get the bridle between their teeth: yea and it daily confutes itself; while the Authors and followers of it, are continually dividing and self confounding: So inconsistent is error, not only with Truth but with itself; easily mouldering with its own weight and weakness. And no wonder if the Lord prosper not projects arising from popular pride and presumption, and tending to the shame and confusion of true Religion: which no right reason, or order; no Scripture precept or pattern; no Ecclesiastical custom, or learned, and godly man's judgement, did ever allow, or can with any reason: as carrying with it all manner of rustical, unreasonable, and irreligious absurdities; which are never wanting, where vulgar passions dwell, as infallibly they do, in the meaner sorts of men, pretend they to what sanctity they will; It will soon appear in how many and great defects they come short of that wisdom, gravity, unpassionateness and impartiality, which is necessary to manage and order public holy actions; 
2 Cor. 5.20.  and to confer a solemn Religious power to any in Christ's name, to do Christ's work, and in some sense to be in Christ's stead.  
Wise, humble, and truly gracious Christians, 
Best Christians are most modest.  are of all men most remote from such bold and unsuitable undertake; whereto having no call, from God, or the Church, they can never expect blessing on their adventures and rash endeavours: It satisfies them, that they have, as much influence in the ordaining and choosing of Ministers, as they are capable of, and is best for them and the Church: Yet, if it will please these Christians to fancy that they have some degree of power even in making their Ministers here in this Church, they may consider, 
Ministers in England ordained with the people's consent.  that neither Bishops nor Presbyters in England made any Ministers without the people's general consent, expressed by those Laws and civil sanctions, which confirmed here, that divine order and constitution, which they saw Christ had settled, and the Church always followed in ordaining lawful Ministers, by that wisdom and authority which from the Apostles was derived in a constant succession of Bishops and Presbyters; who were for gifts of knowledge and judgement best able, and for lawful power only able, by examination, benediction, and imposition of hands to consecrate any man a Minister, and confer the power of Holy Orders on him; who yet did, and do this, as Delegates for the Church, but from Christ.  
If the power of choosing and ordaining Ministers were wholly left in laymen's hands, what a sorry choice (for the most part) would they make of the Man or Minister? how weakly would they examine his sufficiencies? how wildly would they Institute and Ordain him? what sad and slovenly hands would they impose on him? how soon would they reject and disdain those Blocks they had so hewn to be their Mercuries? and the Idols they had set up for their Seers and Shepherds, which many times can neither sec, nor hear, nor rightly understand the Mysteries of Religion, nor the Duties of the Ministerial Function? who sees not that common people are rather taken with a familiar Rusticity in a Minister, 
Vulgus vulgaria omnia inpensius amat & amplectitur; Eminentiora & exortia potius admiratur quam amat; non raro odio & invidia & calumniis tanquam ostracismo suo prosequitur.  than with the best learned abities; preferring, ofttimes, a confident Mechanic to be their Teacher, before the compleatest Divine in a Country? They judge not what is worthiest, but what is fittest to their humours: rejoicing more in the knack, which they fancy, of Church Power and Liberty, (though it be to their prejudice) than in what may really advance their souls good, with just Authority; receiving more willingly one that comes in his own name, as gifted; or in their name, as chosen and ordained by them, than if he comes in Christ name, and by that right Ordination, which hath always been in the Church of Christ.  
Certainly, common people may as well be their own Preachers, and Baptisers in course one after another; as ordain of themselves any one to be their Preacher; what hinders they may not all exercise that power, as Ministers, which they presume to give to another? which they cannot do, if they have not that power in themselves: and if they have all this power of the Keys as Stewards and Ministers of holy things, then 'tis not true that Christ hath given (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only some, 
Ephes 14.11. 1 Cor. 12.28.  but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all) to be Apostles, Pastors and Teachers; So that every part in the body may challenge to be an eye, and to have visual power: which piece of profane confusion, was never acted, or allowed in the Church, by any, that were worthy to be listed among sober Christians, or well-ordered Churches: who owned in all ages their calling to be Christians, and their gathering to the body of the Catholic Church (as parts and members) not to their own good nature, or preventive forwardness, making to themselves a Minister for Christ; but to those true Minister's preordeined by the Church, and sent by Christ to them, while they sought not after him. These were in time, and order of nature, before the people, as spiritual Parents: by whose Ministry they were taught, Baptised, and made Christians; form, guided, and governed in the things of God: so that the power of a Minister must needs flow from an higher fountain, Jesus Christ, and be conveyed by an other Conduct to the people, than by the people, Who can originally no more confer the power of Ordination to Ministers, than Children can give a parental power, and authority to their Parents; or the vessels form, can give a formative power and skill to the Poeter.  

12. People's relation to their Ministers.  The people's calling to themselves, and electing a Minister, that is rightly ordained; or accepting such an one, who is according to Laws both Civil and Ecclesiastical sent among them, to be their Minister; is but a matter of humane prudence and civil compact, as to that particular place and people. An owning and acknowledging of that power, which he hath from Christ, by the hands of Church Rulers, to officiate, as a Minister of Christ for their good: It is not an induing with power, but merely an appropriating of the exercise of his power Ministerial to such a place, and such a people, for order and distinction sake; to avoid rambling, and confusion in the Church; It is not any conferring of the Office, function or habitude of a Minister to any person, who is a Minister ordained for the service of the Catholic Church, over all the world, wherever the Gospel may be Preached, the Sacraments administered, and other holy offices performed in a right and orderly way: Which vast power and authority, extending to all Nations, and every creature under Heaven, 
Mat. 16.15.  capable of the Gospel, far exceeds any proportion of power, that can be imaginable, in any handful of private Christians in one place, and can only be from the Catholic power of Christ, and that grand Commission, first given from Christ (to whom the ends of the Earth belong) to the Order Ministerial, and by those of that Order preserved to this day, and never claimed in common, but by the irregularity, ignorance, or impudence of some few men, of these last and perilous times.  
For how ever the faithful people, in some places during the times of primitive persecution (which kept all sides more humble and holy) did ofttimes express by their presence, their love and respect to their Bishops and Presbyters, by a cheerful concurrence with them in matters tending to the public order and peace, 
Crysost. was accused for privately Ordaining. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phot. Bib. de Jo. Crysost. Vniversus sexus & clerus à Sylvestro episo. ut Priscum & Theodorum ordinaret Diaconos proposuerunt. Con. Rom. 2. c. 10. An. 324. Cornelius factus Epis. de Dei & Christi judicio, de cleri testimonio, & de plebis qui adsunt testimonio. Cypr. ep. 52. Sub populi assistentis conscientia fiebant ordinationes. Cypr. l. 1. ep. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Can. Apost. de epis.  and good government of the Church, so far as their discretion and modesty thought decent, and acceptable to their Governors and Pastors (In the Election of whom, they had something of approbative suffrages, consent, or nomination) yet did they never presume to challenge any Power of Ordination, to be in, or of themselves, but requested and obtained it, for those (whom they thus chose or approved) from the hands of such rulers in the Church, in whom the power Ministerial was deposited, and always conserved. It was enough for the faithful flock to be quietly present at Ordination, to join in prayer and fasting with the Ordeiners, to attest the merit of those whom the Bishop with the Presbyters declared to be Candidate● or Probationers, and Expectants of the holy power of Ministry; which to confer, the common people have as much to do, as Saul or Uzziah had to offer Sacrifice or Incense.  
What may be done in cases extraordinary, 
In ordinandis Clericis fratres charissimi solemus vos ante consulere, & mores ac merit singulorum communi consilia ponderare. Cyp lib. 2. ep. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theop. Alex. Austin. ep. 180 ad Honoratum, Denies that M nisters may leave the flock destitute of debitum & maximè necessarium Ministerium, that Ministre which is most d●e and necessary for their souls in times of d●nger and persecution, unless the office be suppliced by some fit Ministers, while others by consent, or lot, fly to preserve a stock of Bishops and Ministers.  and of absolute necessity, or destitution, where Christians already baptised, and believing, cannot have a Minister in a regular way, I leave to God's direction, and his special dispensation, who in Cases extraordinary, may extraordinarily manifest his pleasure. I am sure in the hottest Persecution, which worried and scattered the flock of Christ, when it was most innocent; the sheep neither chose, nor followed any other Shepherds, than those, which St. Austin calls most necessary for the Church, without which it cannot subsist, of whose Ordination and due authority they had assurance by constant Succession and according to the true pattern in the Mount; but they chose rather to supply the necessitated absences of their true Ministers, Bishops, and Presbyters, by prayer, fasting, meditation, reading, Christian conference, and mutual exhortation, than to set up among themselves any Minister, by their own power, of popular Ordination; Yea (as the Jews would have done in the defect of holy and Consecrated fire) Christians rather contented themselves with the Vote and desire, or purpose of Sacraments, without the actual perception of them, (or any other fruits proper to the Ministerial function and power,) rather than offer with strange and unholy fire; where they could not have those Ministers, whose lips had been touched with a ceal from God's altar, that is ordained by a right Consecration; which holy fire hath never yet been quite put out in the Church of Christ; nor ever will be, however some men's petulancy and presumption seeks to spit, or piss it out, by their irreligious, ingrateful, and contemptuous carriages against the office and due Succession of the Ministry.  
Humble and wise Christians willingly look back to the Rock whence they were hewn; and the pit whence they were digged: There they discern, 
Mat. 28.19. Go therefore and teach all Nations, etc. Joh. 20.21. As my Father sent me, even so send I you. Is. 65.1. Sub assistentis plebis conscientia. Cyp.  That it was not the people, who made to themselves Ministers, but Ministers sent by Christ and the Apostles, every where made people Christians; They that sat in darkness had light brought to them, and were found of God by his messengers, as Shepherds sent to the lost sheep, who sought not after God; That the holy succession of Ministerial and Church power, is indeed for the people's good, and aught in some cases be carried with the people's approbation, but it is not at all from the people's pleasure, will, or virtue. That Jesus Christ, the Apostles, and all after Churches ever carried this Ministerial and Church power in another way, distinct and apart from the people, yet most convenient for them, and most agreeable both to right reason, and to the order and honour of true Christian religion; which requires, that holy things be done with all beauties of holiness, by able and wise, and worthy men; to choose and appoint, or ordain whom, supposes as able at least, if not abler than they are, to judge of them; yet mere abilities as I have showed will not serve neither, to give to others any commission as Ministers of holy things, unless the givers have first a grand Commission, or power of so doing, committed by others to them, which carries the strength of an original divine Authority ascending to christ.  
Which power, especially as to Ordaining of fit Ministers, being thus severed from the people for 1600. years, without any complaint made by the faithful, or claim of right by reason or religion; there is no cause Christians should now listen to that fury, folly and faction, which would lay all in common: since nothing is brought by these Commoners to repeal the first divine enclosure of it, by the Institution of Christ, or to take away the prejudice of so many Centuries peaceable possession, as a peculiar to the Church Officers; those of the Ministerial Function; In which there hath never been any cessation or interruption, as to legitimate succession, and constant Ordination.  
Not that we deny (for any thing shall be granted to faithful Christians, 
People least able or fit to make or Ordain a Minister.  which is for their good) but that Christians of a particular parish or Congregation, may (if they have not otherways tied themselves, and restrained things by Laws, with are the publiques, and so the People's consent; (as here for the most part in England it was) they may orderly choose, and desire such a man to be made a Minister or Bishop, and to be over them in the Lord, (as the people of Milan did St. Ambrose, yet a Layman and Magistrate;) Yet this is only so far, as first to recommend him to those, who have power to ordain him a Minister of the Catholic Church of Christ; next, to acknowledge that power and office Ministerial to be rightly in him, as conferred to him by just hands. They may choose him, thus Ordained, to exercise his Ministry and Office by particular care, mutual relation, and joint consent among them; But still this is as far from any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some interpret it, as amounts to people's giving Ministerial power or Orders, as it is from Soldiers giving a Commission, when they only present by way of Commendation and Petition a worthy person to the General, or Commission officers to be made their Captain, which neither his worth, nor their willingness makes him to be without express Commission from the General under his hand and Seal. Nor is this any thing to the diminution of people's rational or religious liberties as Christians or men (which regulations and restraints they may not grudge to suffer, if Christ will have it so; as in this his will and command is most clear) but it is a fruit of Christ's wisdom, and care for the faithful people's good, to avoid infinite inconveniences and confusions, which constantly and unavoidably attend all things, that are transacted or touched almost by the common people's hands and heads; who, though they mean and begin well, (as the Sea by modest licks and slidings over the banks, which afterward its fury overbears with horrible inundations) yet are they never to be trusted with any thing, which a wise and good man would have well done.  
As than we see no Church power, especially as to Ordination and Ministry, is naturally in Christian people, 
In causis fidei vel Ecclesiastici muneris cum judicare debere qui nec munere impar est, nec jure dissimilis, constantur assero. Dictum. Imperat. Valentini & patris, quod Ambros. vehementer laudat. l. 5. Ep. 32.  who must be considered after their Ministers in time, and that order of nature which is between Effects and Causes, Children and Fathers, being first made Christians by Ministers whom they never Ordained, nor so much as dreamt of or desired: So, nor can it in any reason be thought, by Christ afterward committed to them; lest of all may they arrogate it to themselves, or involve it in any inferior kind of civil and social power, which they may in some cases have; Since this power of sending and Ordaining Ministers to teach and rule the Church, is as far divided from that of people's choosing, approving, recommending or accepting one rightly ordained, as the waters above the firmament, are from those beneath, in the Sea or Earth; what faithful people may prudently do in private Church-matters, within their sphere, is rather a power subjective, obediential, and conformative (as that of the matter to the form) than Mandatory, Operating, and Authoritative; what they do discreetly, as to advise, choose or agree with any Minister, is rather a common act of reason and polity as men, than proper to them as Christians in piety, and is so far commendable as they advise, choose or agree in things of external use, for their own good, yet no way troubling the Churches common welfare, order, and peace, nor arrogating that spiritual and internal power Ministerial, either to make, or act as Ministers: which is from an higher principle, than Nature, Reason, or the will of man: People having no more power to Ordain, send, and Consecrate true Ministers, or Invest them in that Authority, 
Joh. 20.21. A my Father sent me, so send I you.  than they had to Anoint, or appoint the Messiah; and they may as well set up a new Christ, and new Gospel, as a new Ministry, and new Ordination; which Christ only hath once done, for all places and times, to the end of the world (at least as to ordinary cases, when right succession of power Ministerial may be had) and this without troubling, or interessing the common people in the business, to whom Ministers dispense not the peoples own, but the grace of Christ; 
1 Pet. 4.10. As good stewards of the manifold grace of God. Eph. 4.11. Christ gave some Apostles and Pastors, and Teachers. People may as well make Apostles as ordinary Pastors or Ministers, which are all from Christ.  of which among other gifts and graces as means, this is one; To give Apostles, etc. Pastors and Teachers to the Church; How can people primarily give power, to celebrate Mysteries, to Consecrate Elements, to confer Graces; which are so much above their thoughts, desires and merits? And who have no other way to order, regulate, and manage any of their Elections, undertake, and affairs civil and secular, in what ever they pretend to have power, (which I think best, when it is least) but only that, of the major part, of numbered voices, or by the Pole; If this doth not suffice to decide their affairs, than the more hands and stronger party (which is oft the worst) carries it, against the other fewer and weaker, which may be, and most-what are the best and wisest; Neither of which ways of decisions (which are oft worse than that of blind Lots and Chance, (which many wise men rather chose, than otherways to determine matters by the uncertain and dangerous way of popular suffrages) can seem so Infallible and divine, as to induce a wise man to acquiesce in them, as God's appointment; when very oft they come far short of those rational and moral proportions, which a good man would require in judging of, and preferring always, the best and most deserving men: sober men would never have matters of Consequence left to the most voices of the vulgar, or to their Counter-scufflings and brutish contentions, 
As among the Cyclops where, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which oft show that there is little of God in their herds and crowds, and clamours, more than may be in storms and tempests.  
How unlikely is it, that Jesus Christ should intrust these Plebs or people every where with power to choose and ordain Ministers of his Church, in order to save souls? when the community have no other way in this Sacred concernment of men's souls, but such as they use in their most trivial transact●ngs of humane affairs; As if it were all one power, which enables them to make a Minister of Christ's Church, with that which makes a Mayor, a Bailiff, or a Constable, in a Corporation. In those few experiments which the wisdom of this Church, or the lenity of some Patrons hath thought fit to give men of Popular Elections of their Minister, I have known, where a Parish rejecting a very able man offered them, have with great earnestness desired, and with as much greediness as the Whale did swallow Jonah, received a Minister of far less worth, who was of their own choice, yet within two or three years they have cast him out on dry land, and with scorn reproached and rejected him, who was so lately their delight and darling.  
The greatest enemy of the Gospel of Christ, and of the reformed Religion would wish no greater advantages against true Religion, than to have the Ordination, choice and appointment of Ministers left to the Common people in every place, which will soon be filled with as much ignorance, fury, faction, error and confusion, as either Devils or Antichrists would desire, whereby to make Bethel Bethaven, and to set up Babylon in the midst of Jerusalem; Yea, the people's very bare Election of one rightly Ordained to be their Minister, oft occasioneth very great thoughts of heart, and uncomfortable divisions, between both the people in their parties, and the Minister so chosen by some, but not by others; To prevent which inconveniences, and sometime mischiefs, the wisdom both of Church and State, had by consent of all estates, People, Peers, and Prince, settled that in a far quieter and safer way of Presentations, to the content of Patrons, Ministers, and all sober Christians.  
I may then conclude, that as Bishops and Presbyters jointly ordaining others to that holy Office, whereto themselves were formerly Consecrated, did as much, and no more than was their duty to Christ and the Church; So neither the Pope of old, had beyond his Diocese, nor the People now, have any thing to do with this Ordinative power which duly is in the Ministerial order of the Church, by which an holy succession of able, true, and faithful Ministers, Bishops and Presbyters, hath been continued in all Churches, and as yet is in this Church; What ever the Papal pride and usurpation as any way eminently Antichristian, in former or later times▪ or Schismatic and unruly people now, as the many Antichrists, in the Diametral distances of their errors, (being the two poles of Church pride, but not the axis of Church power,) have or do pretend, as if all Church power were in them, or from them; it was and is all nothing else but vain shadows, and mere mistakes arising from the ignorance, darkness, connivance, licentiousness and superstition of times, and is no more prejudicial to the true power of Ordaining Ministers, (which is from Christ only committed to the order and fraternity of Pastors and Governors in every Church, as hath been proved) than if some one or more, cunning fellows, should persuade credulous and silly people, whom they find or lead into the dark, or else blind them; that they were indeed stark blind, and had no power of themselves to see, or open their eyes, but must wholly be led by their guidance, without having any sight, or benefit of the Sun: These poor seduced men, have no more to do in point of relieving themselves, and confuting so gross Impostors, but only to open their eyes freely, and to use the light of that Sun, which they easily and clearly see shining over all the world; which is not more evident to sense, than this Truth is to judicious Christians, That the power of Ordaining Ministers hath always, and only been in the Pastors, Bishops, and Guides of the Church, who both ruled well, and also laboured diligently in the Word and doctrine.  
And since true Christians in this Reformed Church of England, both Ministers and people, have been so happy in this Church, as to be delivered from the Romish superstitions, and Papal usurpations; they have now no cause to be less cautious, or more patiented to be gulled, and deluded by popular seductions, lest the second error be worse than the first; Inasmuch, as the furies and confusions of the vulgar are more dangerous than any errors of Popes, or Bishops, or Presbyters, are like to be; as Earthquakes are more dreadful and pernicious than Eclipses, or the Cloudings of the lights of Heaven. The lights of the Church may recover their lustre and vigour in due time; nor do they ever shine so dark, but they afford a competent light, to show the way to Heaven; But popular precipitancies, and licentious extravagancies of the vulgar, are likest to overthrow all religion; and bury all Christianity by Gothick and Mahometan methods, in Atheism, Illiterateness, Confusion, and Barbarity; For, as they have least skill in them, and no authority given them, to order and rule Church affairs; so they have most passion, and unbridled violence in them: least able to distinguish between the abuse and use of things; between gold and dross; between what is of God, or of Man; when once they have got power, and say that they know not what is become of their Mosesses, 
Exod. ●6●.  their divinely appointed guides, their duly ordained Bishops and Ministers; the first thing they do, is to make themselves melted Images, and contribute both their Earring and their Ears, their hearts and hands to those Calves, which they set us for Tamuzzes, 
Ezek. 8.3.  or Images of jealousy and abominations, whereby to provoke the God of heaven to wrath; to reproach the honour of Christ, to affront the true Ministers, and to make the Reformed religion and this Church to become an hissing and astonishment to all round about. A wise man of Spain sa●d, It is better in Church, as well as in places of Civil power and Judicature, to prefer corrupt men, than weak and foolish; The one is as a thief in a Vineyard, who will only take ripe grapes till he is satisfied; the other as an Ass which eats ripe and green, crops the Vines, treads down much with his heels, and when his belly is full, tumbles among them.  
But our Antiministerial Adversaries are still ready with scorn and laughter to demand, What can Ministers, 
13. The virtue of holy Ordination. Object.  either as Bishops or Presbyters, confer more than other Christians, in the point of Ordination? What virtue or charm is there in the imposing of their hands, or in their prayers; by which to add to any man's ministerial gifts and graces; or to invest any man in a way of Church power, more than is in any other Christians? whose gifts and graces may be equal, or exceeding, their Infirmities far less, than many Ministers are? What power can they have to give the holy Ghost, as they express in the form of Ordination? yea, whence do they challenge, as of right the Name of Clergymen, as peculiar to their tribe and Calling; where as all the Lords people are his lot, and his inheritance, and God is theirs; Nor ought they contemptuously, as by way of diminution to be called Laymen, or the Laity, Since they are all spiritually anointed, and chosen of God, to be Kings, Priests, and Prophets?  
I Answer 
Answ. Of the Laity and Clergy. Clem. Rom. ep. ad Cor. p. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Layman is bound up by Lay commands 〈◊〉 ke● h● rank. Ig●●. epist. frequently. Tertul. Ho●●● Presbyter qui cras Laicus. Laic● Sacerdotali● munera injungunt. De prae. ad haer. c. 42. & saepe alibi. St. Cyprian often. So Clemens of Alexand. Differentiam inter ordinem & plebem constituit Ecclesiae autoritas, & honour, per ordinis c●nsessum sanctificatus à Deo. Tertul. de exh. ad Cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Const. Apost. l. 3. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Vid. Dr. Prideaux Praelect. Consuetudo certissi●a loquendi magistra, utendumque planè sermone ut nummo cui publica est forma. Quintil. Jnst. l. 1. c. 6. Sermo const●t ratione, vetustate, authoritate, consuctudine. Id. Vetera verba majestas & religio quaedam commendat. Id.  to this last scruple first, as least, being not so much a beam, as a mote in some men's tender eyes, which like Leahs, are easily offended: As for the names then of Clergy and Laity, in which the Nasuter Critics of this age, sent something of pride in the ecclesiastics or Ministers, and of despiciency toward the faithful people, (who are to be animated, and flattered any way against the Ministry of the Church;) They may know that this distinction between the Clergy and Laity, hath been used in the Church, from the very first Primitive times, as the ancient Fathers, Councils, and the Histories of the Churches both Greek and Latin do testify; nor was the one ever intended or upbraided for a badge of vanity to the Ministry; nor the other imputed for a brand of scorn to the people; The piety and charity of those times were not at leisure, thus to (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to stumble at straws. I am sure as they anciently were, so they still are usual notes of difference in point of office and duty between Ministers and people, not only in our ordinary Language; yea, in the exacter stile of our Laws, (which give both real and nominal distinctions with the greatest authority;) Nor are they at all against the Scripture sense and meaning (if they be not just to its words,) since the word of Christ hath evidently placed as limits of office, so Marks and names of distinction between the one and the other, as Pastor and Flock, Doctor and Disciple, Ruler and ruled, etc. Yea, and we may easily gather from the Scripture dialect, that as the faithful people are in general (Clerus, Ecclesia) the lot or portion and heritage of the Lord; So the Ministers are Clerus Ecclesiae, A lot, heritage and portion given by the Lord to the Church, and set apart, or Consecrated by the Church to the Lords special service; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 13. to serve the Lord, and the Church, in holy public ministrations, as the Apostles first did; into whose order Mathias was by Lot chosen to supply the place of Judas Iscariot, Acts 1. To which end Ministers in an holy Succession have ever been placed over the people in the name of Christ, by the power of his Holy Spirit; yet Good Ministers disdain not to be reckoned among God's People, as children of the same Spiritual Father, and brethren in the same Family or household of Faith; nor will any humble Christians, (being not in holy orders,) affect to be called Clergy men, by a confusion of language; or disdain to be called Gods commons, or Laymen, which hath a sober, Christian, and charitable sense, in the dialect of those Christians, who know how to call and account their true Bishops and Ministers, as Fathers, Instructers, Overseers, and Guides of the Church, etc. These names then, or distinctive titles do but fairly follow (according to the use and nature of words) and decently express those things, which the mind of Christ in the Scripture, and all Custom or use of the Church have distinguished for order sake.  

De verbis contendere non est curare quomodo error veritate vincatur sed quomodo tua dictio alterius dictioni praeferatur. Aust. de doct. Christ. l. 4. c. 28. Quid est conte●tiosius quam ubi const●t d●re, certare de nomine. ●ust. cp. 1. 74. De verbis & syllabis intemperantius litigare solent, qui res ipsas & Ecclesia p●cem negligunt. Sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umbra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suam occult●re & dissimulare student; quod et Arrianorum pertina● astuti● olim fecit. Amb. lib. de fide, & Jeron. de Arrian. Hyp. Insignis est indolis in verbis verum amare non verba. Aust. Sic vigeat humilitas ut non minuatur Autoritas. Aust. 1 Cor. 12.23. Error est bonestu● magnos in loquendo duces sequi. Quintil. Orat. Inst. l. 1. c. 6.  The same supercriticall men will boggle at the words, Trinity, Three Persons, and Sacraments; which are not in the letter, but in the sense, and truth of the Scripture; And certainly no religion forbids us to adopt convenient and compendious words, to the Church's use, since we do safely translate the whole original Scriptures to any ordinary languages, in which most Christians may best use them, not in the literal words, but in the Intellectual sense or mind of God. A strife about words, and syllabicall scruples, fits only women or children, or peevish passionate men: As the Arrians of old, who caviled much at the words (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) whose syllables were new, but their sense old, orthodox and sound, expressing the same divine Nature in Christ the Son, with the Father; and that our Emanuel, who was born of the virgin Mary, was both God and Man; But this quarrel about names and words, is a very tedious impertinency to those Christians, whose serious piety studies only this, by apt and usual words, to comprehend and express, the truths and orders of Religion; who are ready always so to give to each other the right hand of Charity and Unity, as members of the same body, whose head is Christ; as yet to preserve that order and authority in the Church, which is divinely Instituted, and is as necessary for the Church, as it is for the body to have head, eyes, and mouth, distinct from other parts of less honour, yet not less useful in their place. As for this pretended grievance then of these words, Clergy and Laity; We desire not to quarrel farther with our Adversaries, and we shall not need to dispute with others that are wise and humble, only we pity the simplicity of people, who are thus easily cheated, and scared, by some sophistry, when they are told by their great scrupulosity, and censorian gravity, that words are as bad as Spells, that what ever terms or Names, are not in the Scriptures, (as they have them translated) are not the speech of Canaan, but the language of the beast: Thus these severe Momusses; Thus the Antiministerial factors for error, ignorance, and confusion. These are among the other small artifices used by those miserable Rabbyes, who to ingratiate with the vulgar, and lead disciples after them, are content to take away the ancient marks of bounds, and known distinction of names, between Minister and People, that so people may take the greater confidence to cast quite away both the name and thing, the holy Ordination with all distinction of Office and Function Ministerial in the Church; which if I can solidly maintain against these underminers of Religion, despisers of Ordination, and vastators of all true ministry, I doubt not, but I and others may still use these Names of Clergy and Laity without sin or scandal to any sober and good Christians.  
To the main therefore of the Objection which is made against the virtue and efficacy of Ordination, 
16 Profane minds prone to cavil at all holy mysteries, aswel as the Ordination of Ministers. 2 Pet. 3.4.  by the Catholic and Ancient way of Bishops and Presbyters, which they so slight, I answer; That at the same rate of profane, and Atheistical reasonings, they may as well dispute (as Julian would have done, and those Scoffers daily do (which are foretold should be in the later days) What virtue is there in the water of Baptism, more than any other, by which to regenerate a sinner, to wash away sins, to seal comforts, to confer grace, to represent the blood of Christ, of which a man may meditate every time he sees any water, or washeth his hands? Hence the mean esteem, and contempt indeed, with proud and presumptuous Catabaptists have against that holy Mystery of Baptism, which all Churches, in all ages, have used with reverence and comfort, according to Christ's Institution, and the Apostolical custom. So also the spiritual pride of those profane Cavillers will argue, what efficacy can there be in the Bread and Wine, at the Lords Supper, more than in other of the same Elements at our ordinary Tables, and in every Tavern? What doth the form of Consecration, by the words of Christ and prayers add to them, or alter them? Nay, (since the blasphemous boldness of proud and wicked men, will count nothing of outward form sacred) no wonder if by the same contradictive spirit, they quarrel at not only the Humanity or flesh, but also the Majesty, and divinity of our Saviour Jesus Christ; and seeing the outward meanness, poverty, and ingloriousness of his life and death, many of them scarce own him for a Saviour, or for the true Messiah; And no further than is agreeable to their Seraphic fancies; 
Against whom Irenaus d sputes.  by which they labour (after the like fondness of some in ancient times) to turn all the solidity of Truth, the certainty of History, and the Sacredness of the mystery of Jesus Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Or. 23. de Trinitatis Myst. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Heb. 11.1. Faith is the evidence of th●ngs not seen, etc. Nemo ●●dicet h●mano modo quod divi●o ge●itur sacramento, nemo myst●●ia caelestia discutiat ratione humana. Crys●. S. 148. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. in cp. 43.  (God manifested in the flesh) into nothing but Familisticall whimsies, empty notions, and sublimity of nonsense; As if there were more light of Religion in their modern Meteors and gross illuminations, than in the Sun, Moon and Stars, in Scripture, Ministers, and Christians of old; whereas the same holy and humble faith, by which true Christians do believe Jesus to be the promised Messiah, the Son of God, and only Saviour of the world, (notwithstanding all that blind Jews, or proud, Gentiles object against him) doth also teach them, to receive with all humble thankfulness, and religious reverence, all those holy orders, duties, and Institutions, (in their plainess, poverty, and simplity) which Christ hath settled in his Church, and which the Church hath continued according to his word in all humble fidelity. Nor doth the meaness of outward appearance, or any natural and civil disproportions which appear to humane sense or reasonings, any way prejudice, or weaken the faith, devotion, duty and obedience of those, who live by faith, and look with the eye of faith, and act with the hand of faith, in all those holy offices and Ministrations, which are grounded on the word of Christ.  
To judge of Christian Mysteries or Ministries, by common sense, or carnal reasonings, as Sarah did of the Promise, is to make Christian Religion most ridiculous, mean and insignificant, whose virtue and efficacy, as the faith of Abraham, depends not upon any natural, moral, or politic powers, faculties, habits, abilities or actions, that are in, or flow from, the persons acting in them, and dispensing of them; nor the Elementary sensible natures of the things used in them; But merely upon that divine virtue, and power of Christ Instituting such holy things, as duties to be done, to such a religious end, by such men, and means, in such a manner, and no other; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Ma. de sid.. Tota ratio sacti est potentia facientis. Aust. Greg. N. s. Vita Mosis. Carnem agni licuit comedere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ossa vero non confringend● credenda non curiosius discutienda sunt dei mysteria, etc. 2 Cor. 2. In mullis scientia Pauli à disputatione tran●it in stuporem, cujus tanta erit praesumptio, ut disserendo existimet aperienda potius quàm silentio miranda? Amb. voc. l. 2. 1 Cor. 1.27.  and all this in his Name; that is, merely as an Institution of his divine power and wisdom, and whence they have their efficacy, and also authority; not indeed among affected Novelists, curious speculatists, proud hypocrites, or contentious worldlings, but among humble, devout, and true believers, who are also doers of the will of God in all things, holy, just and moral, who knowing what belongs to the life and obedience of Faith, disdain not to submit themselves to any way and order, seem it never so weak and simple, that Christ hath appointed, to them and his Church; who alone can make weak, foolish, and contemptible things to be powerful and effectual, through the concurrence of his Spirit and grace, to those great and holy ends, for which they are by him Instituted in his Church.  
So that it is not any Magic charm, or Enchantment, as these profane minds scornfully deride, which makes the common elements to become Sacraments, by that solemn Consecration, which is rightly performed by one, that is from Christ appointed as a minister of holy things. No more is it any fantastic and imaginary power, which of a common man, makes a Minister of the Gospel, by due Ordination; which is a setting apart of some fit and worthy men from the ordinary capacities, common relations, and humane affairs of the world, either as natural or civil, and Consecrating them by prayer, and imposition of hands, and power of the Spirit, to the peculiar service of Christ, and his Church, in the holy Ministry; 
Pantomimi sunt in religione Hypocritae; quo minus sancti sunt, co magis simulant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 students, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  And this not to be done by any one, that please themselves to be at once both apes, and hypocrites in religion, to act a part, and make a Stage-play of holy Ordination, by a popular presumption; but only by such as Christ hath fitted with gifts, and enabled with power of his Spirit, to Consecrate and Ordain a succession of Ministers to the service of the Church, being themselves formerly ordained, and so invested with that great and holy power of order. So that it is the powerful Word and Spirit of Christ, 
In ordinatione Deus est causa principalis, & homo instrumentatis; Deus vocat primario Ecclesia mediante, & declarante quem à Deo vocatum praesumit. Gerard. 2 Cor. 10.5.  as the King and Prophet of his Church, which commands the duty, establisheth the Order, and gives the blessing, as in other, so in this of Ordination. In obedience to which, true and excellent Christians, willingly captivate all their high imaginations, and subdue every thought, which exalts itself against the rule of faith, the word of Christ, pulling down all the strong holds of proud and humane reasonings; Submitting to every holy Ministration, and true Minister in his office, for Christ's sake; from whose grace, Spirit, and promise, they expect, and find that blessing, comfort, and inward peace, which is only to be had in Christ's way; which depends merely on his divine will and power, which changeth not the nature of things, but their relation, and use, to an higher and spiritual end; requiring faith, humility, reverence, obedience, and thankfulness in every believer or worshipper.  

17. Right Ordination Efficacious relatively and spiritually, not physically.  So that although Ordination of a Minister to the peculiar service of Christ and the Church, by such as have the right and power by uninterrupted succession duly derived to them, and to be derived orderly from them in all ages, do not add to the Natural, Moral, or Spiritual gifts and endowments of men, as they are personal and inherent, any more than the office of Ambassador, or Judge, or Commander doth, in Civil, or Military employments, confer any thing to the inward abilities of the man; yet, that honour and authority rightly derived to any one, invests him with a relative, 
Idem valet deputati ac deputantis autoritas, in quantum dep●tatur. Reg. jur.  yet real power, qualification, and capacity of doing, or declaring the will of another, to the same validity, as if the principal himself did it; by whose authority alone any other is sent, and enabled to effect those things which none other can presume to perform without vanity, sin, and presumption, who hath not that gift, power, or authority consigned to him.  
The right Ordination then of Ministers, in the way of an holy succession in the Church of Christ, hath in Religion, and among true Christians, these holy uses, and clear advantages peculiar to it. 1. 
1. It confirms the truth of the Gospel. 2 Cor. 8.23.  First, as to the main end, the Glory of God, and the saving of men's souls, (by their believing and obeying this testimony of all true Ministers, that Jesus Christ is the only Saviour of the world;) Nothing gives a more clear and credible testimony to the glory and honour of Jesus Christ, and to truth of the Gospel, than this uniform and constant succession of Ministers, 
Multi barbar●rum in Christum credunt sine charactere vel attramento: scriptam babenter in cordibus sum per spiritum salutem, et veterum traditionem diligentes custodientes, quam Apostoli tradiderunt iis, quibus committebant Ecclesias, cui ordinationi assentiunt multa gentes, etc. Iren. l. 3. c. 4.  by a peculiar Ordination and authority even from Christ himself in person, who at first began this Ministry, and sent some special men as his messengers to bear witness of him in all the world; that so men might believe, not only what is written in the word before it was, or as it is now written; but also as that glorious truth hath been thus testified every where, and in every age, by chosen and peculiar men, as a cloud of most credible witnesses, whom thousands at first did, and to this day, do hear preaching, and see them Celebrating the holy mysteries of Christ's Gospel, who never had or used any written word, nor ever read it, and for the most part believed, before ever they saw any part of the Bible (which the constant Ministry of the Church, hath under God, hitherto preserved) chief upon the testimony, and tradition, or record of those, that were ever thought (and always aught to be) most able and faithful men, specially appointed, by Christ in his Church, as a perpetual order, and succession of Witnesses, to testify of him, and to minister in his Name to the end of the world; This walking Gospel, and visible Ministry, consisting, as it ought, of wise, and worthy men, 
Minister est verbum visibile, ambulans Evangelium.  (who have good reputation, for their piety, learning, and fidelity,) running on to all generations, is as a continued stream from the blessed Apostles, who were the first witnesses immediately appointed by Christ to hold forth his name and Gospel to the world. Acts 1.8. which, though never so far off in the decurrence of time from the fountain, yet still testifies and assures all wise men, that there is certainly a divine fountain of this ministerial power, and so of Evangelicall mysteries and truth; which risen first from Christ, and which hath constantly run, as may appear by the enumeration, or induction of particular descents in all ages, in this Channel of the Apostles, and their successors, the Bishops and Presbyters of the Church; for the better planting, confirming, and propagating of the Gospel to all Nations and times; As a duty, charge, or office, enjoined by divine command to some men, and lying ever as a calling on their consciences; Hereby evidently declaring the divine wisdom, and Fatherly care of Christ, for the good instruction, and order of his Church, in his personal absence; In that he hath not left the Ministry of the Gospel, and his holy Institutions (which he would have always continued for the gathering & edifying of his Church,) to a lose and arbitrary way, among the rabble and promiscuous herds of men; (which would soon have made Evangelicall truths seem but as vagrant fables, and general, uncertain rumours; which run without any known and sure authority in the common chat, and arbitrary report of the vulgar; by which in a short time both the order, beauty, honour, purity and credit of Truth is easily lost among men;) This holy and successional ordination of the Evangelicall Ministry gives great proof, and demonstration, as of Christ's personal presence as chief Bishop and Minister of his Church; so of the fulfilling of Christ's word, and the veracity of his promise, 
Mat. 28.  after his departure to be with them that were sent and went in his name, to the end of the world; That the gates of hell neither yet have, nor ever shall prevail against the Church: While it carefully preserves a right succession, holy order, and authority of true Ministers, the devil despairs of ever overthrowing Christian Religion in its reformed profession in any Country. Down with the order, 
Mat. 16.28.  and sacred power, and succession of the Ministry, and all will in a short time be his own.  
2. 
2. Evidenceth the Church's care. Agnitio vera est Apostolorum doctrina & antiquus Ecclesia status in universo mundo, & charactere corporis Christi secundum successiones Apostolorum: quibus illi eam quae est in unoquoque loco Ecclesiam tradiderunt: & Scripturarum sine fictione custodita tractatio plenissima, l●ctio sine salsatione & secundum scripturas expositio legitima & diligens: sine periculo, & sine blasphemia. Irenaeus. l. 4. c. 43. In Ecclesia Catholica bacte nus inviolabili observatione tenetar qua potissimum Catholici ab Haereticis discriminantur, nimirum, ut cujusvis meriti atque praestantiae ●ir fuerit non sua sponte praedicationis munus suscipiat; sed expectet donec ab Ecclesia mittatur, ab eaque sacris functionibus initietur, si●que initiatus praedicationi Evangelii mancipetur. Baronius An. Anno Christi. 44.  It is also a notable evidence of the Church's care and fidelity in all ages; not only in the preservation of the oracles of the word, which it hath done, but also of a constant holy Ministry to teach and explain them; Also to celebrate those holy mysteries which are divinely annexed to the word, as seals to confirm the faith of Christians; And lastly to exercise that wholesome discipline for terror or comfort, the power of which is chief in the Pastors and Rulers of the Church. As it is then for the honour of the wisdom of Christ in the original, to have instituted such holy mysteries and such a Ministry, so it is for the honour of the Church, in the succession of all ages to have thus preserved them and itself, in that order which becomes the family of Christ; which had come far short of any well ordered family, if the Father and Master of it, Jesus Christ, had left every servant to guests at his duty, and all of them to scramble what part they list of employment, aliment, and enjoyment; but the Lord Christ, (as every wise Master doth) hath appointed, and his Church hath preserved to this day constant Stewards, and dispensers of holy things in his household; whose duty 'tis to be faithful to their Master's profit, and credit; to do their duty, and to maintain that place and authority, in which the Lord hath set them; nor is it any thing of a pious easiness, but an impious baseness, in them as Bishops and Ministers voluntarily to desert their station, and to suffer every one to usurp upon them, and to do what they list: Nor is any thing more intolerable, than the rudeness, riot, and impudence of those inferior servants, who pretending Christian liberty, and not enduring those officers and Ministers whom the Master hath orderly placed over them; neither will they long endure the Lord or Master himself to rule over them; we read, Mat. 21.38, They kill the Son, who first beat and shamefully entreated the servants which were sent.  
But thirdly, as to the persons duly ordained; This holy Ordination g●ves a real divine power; which is necessarily to be delegated and derived from Christ, (since no man hath it, in, and of himself, or of any will of men) by which he is enabled to perform those duties, which Christ only hath enjoined in his word to be done, and to be thus done, by such men, and in such a manner, and no other, 1 Tim. 5.22. Lay hands suddenly on no man, (i. e.) by way of Ordination: Ergo, no man is of that office, or hath that authority and power till ordained, be his parts and gifts never so great and good. So 2 Tim. 2.2. These things commit to faithful men (who may be able to teach others) ergo, some peculiar Commission must be given to these, and to no other, to perform Ministerial duties with authority. Such are those, of making Disciples, by Preaching the Gospel; by distinguishing from others; and also confirming, and uniting together among themselves in holy Communion, those Disciples, with the holy seals of Baptism and the Lords Supper; To edify, confirm, and preserve them by teaching, reproving, praying for them, comforting, guiding, governing, binding and losing, by the use of that power of the Keys, which is committed only to them, both in doctrine and discipline; doing all things toward penitents and impenitents, believers and unbelievers, 
Tit. 2.15.  not magisterially but ministerially, as from Christ, and for the Churches good; yet not precariously, and arbitrarily, o● depending on man's pleasure, 
Iren. l. 4. c. 43. Episcopalus suc●ession●m ab Apostolis habentes Charisma veritatis certum acceperunt. Ubi charis●ata domini posita sunt ibi discere oportet veritatem: apud quos est successio ab Apostolic, & sanum ac irreprobabile sermonis. Cap. 45. 1 T●m. 4.14.  but autoritatively and conscientiously as doing the work of the Lord: knowing the power they have received of the Lord; the duties enjoined them; the care required in them, the account to be exacted of them, as to the Stewardship of the souls solemnly committed to their care: which is done by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ministerial gift of the holy Ghost, which Christ gave to the Apostles. John 20.22. and by their hands, (as by St. Paul's to Timothy, 2 Tim. 1.6.14) to others, and so to a perpetual succession.  
For without this gift or power of the holy Spirit of Truth; 
18. The holy Spirit given in right Ordination, how.  whose property it is to lead the faithful into all truth, no man is truly a Minister of holy things in the Church; So that it is a pitiful piece of ignorance, or putrid scurrility, and profaneness, for any that profess Christianity, much more for those that pretend to be Ministers in the Church, to slight, and expose to vulgar scorn, that passage used, as of ancient times in all Churches, so in the Church of England's manner of ordaining Ministers; Receive ye the holy Spirit: As if this were a mere mockery, and insignificancy in point of any sanctity conferred: When it is expressed to be meant (as it ever was in the Church understood) not of sanctifying graces, infused qualities, or habits of inward holiness, (which are immediately from God, and not by man to be conferred; nor from man to be communicated to another; nor do they invest any one, that hath them, in any Church office or public power over others (for then every holy man and woman should have this power:) but it is only meant of those peculiar gifts, or powers of the holy Spirit, 
Eph. 4.8.  which are properly ministerial and officiative; as from Christ, and in his name: not by internal infusion, but by external separation or sanction; not enduing with grace, but investing in a new relation and authority, distinct from the common Christians, duty, place, and officers of charity, etc. which are as parchment, wax, and writing, useful in their kind; but not valid, as to any conveyance, till sealed, subscribed, delivered and witnessed, as the act and dee● of the conveyer; who lawfully hereby confers to an other his right and power of acting, possessing, or enjoying, etc. So by a form of such Commission or delegation, as Christ instituted, that power and ministerial gift of the holy Spirit is continued, which was first committed to the Apostles by Christ; who only would do it: Nor can this power be understood so much for extraordinary miracles, (which were to cease;) as for that ordinary Ministry, which was to continue, as necessary for the Church in all ages: This power or gift of the Holy Ghost, as ministerial and officiating in Christ's name, as that of miracles, may be where there is no sanctifying grace; as was in Judas, and probably in Demas, and others; who might be sheep, as to their profession, 
Acts 1.17.  and shepherds, as to their office, or Episcopacy (of which Judas had a part and fell from it) and yet wolves, as to the inward habits and graces. 
1 Cor. 5.4. In the name of our Lord Jesus Christ, when ye are gathered together, and my Spirit with the power of our Lord Jesus Christ, etc.  When the Spirit of Paul was joined with the Corinthian Ministers and believers in excommunicating the incestuous persons; it was not the sanctifying Spirit or grace of the Apostle; but that ministerial power, which he had eminently in and jointly with the Church: The power and Spirit of Christ as it is given, so received in right Ordination, by every true Minister, that is worthily promoted; not as to grace, and inward virtue, of which man judgeth not; but as to office and relative power from Christ, in the public service or Ministry to his Church. As every officer civil, or military that hath commission, acts, in the Spirit, name, and power of those, by whom authority is primarily derived to them. In this sense and to this use the Spirit of Moses was put on the 70. Elders. Num. 11.25. and Elias on Elisha. 2 Kings 11.9.  
3. Yea further, I doubt not, but the solemn and right manner of Ordination by fasting, 
Deus largitur gratiam: homo imponit manus. Sacerdos imponit supplicem dextram, & Deus benedi●. potents dentre. Episcopus initiat ordinem; & Deus tribuit dignitatem. Amb. de dign. Sacerd. c. 5.  prayer, and imposition of hands; (wherein the Spirit of the ordeiners, and the Christians present, with the ordained, join together in his behalf to God,) is a very great and effectual means, to endue the ordained, in some sense, with an other Spirit; not only, as to power, but as to the increase of ministerial gifts, which fit him to receive, and use that authority; yea, and for the strengthening, exciting, and enlarging those sanctifying graces, by which he is more fitted for, and prospered in, the work of the Ministry, than he was before; or any other can ordinarily be without this due Ordination; whereby his wisdom, humility, charity, zeal, devotion, industry, purity, exactness and constancy are increased so as are most requisite for the great work and office of a Minister.  
4. It binds the conscience of the ordained, more strictly to the duty and office, as to discharge it, so to endeavour, by all holy means, of study, prayer, conference, meditation, etc. to preserve, use, and augment those gifts, faculties, or graces, natural, acquired, or infused, for the right discharge and fulfilling of his Ministry, to the glory of God, and the Church's welfare, 
D. Origine dicunt eum sine vocatione se ingessisse in efficium docendi; inde factum est quod in tot errores prolapsus sit. Chem. de Ecclesia. Res Dei ab bomine dari non possunt. Synod. Rom.  both in true peace and holiness; Hence the great learning of Origen and admired gifts, were thought by some less prospered and blessed of God; because he presumed to do the work of a Minister before he was blessed, ordained, and authorised by the Church.  
5. Due Ordination gives comfort, countenance, 
Quomodo valebit secularis homo sacerdotis ministerium adimplere, cujus nec officium tenuit, nec disciplinam agnovit. Is. Hisp. off. l. 2. c. 3. Qui infideliter introivit quid ni infideliter agate. Bern. Tit. 2.15. Acts 4.20. John 10.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Niss. de Scop. Christia. Aug. Ep. ad Honorarum. 2 Euseb. Hist. l. 6. c. 19 Origen Preached before he was ordained Presbyter, before Alexa: Bishop of Jerusalem, and Theod. Bishop of Cesaria: for which Demet. Bishop of Alexand. reproves them: But they excuse it as a custom there, for probation of such as they found Idoneous for their learning and gifts. As common placing is in Colleges.  and divine courage to true Ministers, as the anointing did to the Prophets of old, and the solemn mission of Christ did to the holy Apostles, to Preach; not as popular Scribes, and precarious pharisees, but as St. John the Divine having authority from Christ; whose Ministry (like John Baptists) is not from men on earth, (however transmitted by men) but from God in Heaven; In this confidence they can rebuke with all authority; With this conscience they cannot but speak in the name of the Lord; They do not fear the face of men, or devils, in Christ's way; They forsake not, as hirelings, the flock, when the Wolf comes, as having no relation, or tie to the flock, which is not committed to those self intruders, but usurped by force, or invaded by stealth; True Pastors in time of general (not personal persecution) dare not leave their flock destitute; but choose to be examples to them of suffering cheerfully for Christ; expecting Christ's promise, and assistance in his way. The righteous Minister is as bold as a Lion; for he that walks uprightly in the Spirit and power, and way of Christ, walks seemly: But all usurpers are cowards, and are ready to insinuate, and crouch to all ways of mean and vulgar compliances; giving the Belfry leave to swallow up the Church and Chancel too; Falsely and vilely flattering the people, as if ministerial power were in them and from them; And this some do purely for filthy lucre; where there is a miserable dependence for maintenance upon people's good will; and chief to prevent any question, or scrutiny, which may be made by some nimbler sophisters touching their precatious, usurped, and beggarly authority as Ministers, which is truly none; This keeps them justly so in awe, that those popular Preachers dare not use that just rigour, and severity, in cases of most apparent crying sins in people, which a true Minister having good conscience and good authority knows how seasonably, and discreetly, yet freely and effectually to use, not to his own pomp, Empire, or advantage; but to Christ's glory, the Churches good, and the honour of Religion; though it be to his own detriment and danger, as St. Chrys stom, St. Basil. Naz. and other holy Bishops and Presbyters oft did.  
6. Right Ordination preserves Order and Decorum in the Church and holy administrations; also it fortifies the function of a Minister with due respect and decent regard, even before men; so that neither the persons nor function and office of Ministers are easily to be despised, when public Ordination is duly performed, with that solemnity, and holy manner, as was of old, in this and all true Churches, and which ought to be so still: It likewise conciliates in Christ's name, and for his sake, much love, reverence, esteem, patience, and obedience, toward Ministers, in their places, and duty, from all true Christians; yea and it raiseth a just veneration to duties, 
Mat. 10.40.  thus rightly celebrated among the faithful, by those, of whom Christ says, He that receiveth you, receiveth me, and he that despiseth you, despiseth me, and him that sent me.  

Constantine the Great always treated the Bishops and true Ministers of the Church, with all observance and pious respect. Euseb. ●i●a. C●●sl. l. 1. c. 35. Mat. 10.14. 2 Tim. 4.3.  This makes them received in the name of Prophets; as Apostles or Angels sent from God; valued by true Christians, as their right eyes; This makes Christ sensible of their injuries as his, and the very dust of their feet becomes a dreadful witness against wicked and proud rejecters of them; who thinking them to be Ministers but of courtesy or civility, cannot regard them with conscience and duty; But imagine that they may, at the pleasure of any passion, lust, or secular design, be mocked, despised, degraded, cast off, and quite abolished: That so their liberty may prefer a heap of teachers of their own raking and making, before any of Christ's sending, and the Churches ordaining: Such being most fit for their sinister ends, who come in the people's name, and have no higher or nobler Spirit; acting all things in their Leveled Ministry, by the same irreverent, irregular, inconstant, rude, insolent, and uncomely Spirit of popularity; which is most prevalent in those, that are most enemies to and afraid of the true ministerial power and due ordination; 
Cujus ordinatio despicitur ejus & praedicatio contemnitur. Ber.  Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creations of the people, when men list, are easily rejected, & cast off with scorn, yet without any sin and shame: yea they cannot be regarded, or followed, without neglect and affront of the true Ministry, 
Non Domini sed Daemonis sunt haec pascua, Hi pastors. Luther.  and this not without a great sin; The devil is never pleased better, than with such pragmatic Preachers, and false Prophets; who do Satan's work under Christ's Livery; which is at once to invalidate, and overthrow as the true Ministry, so all conscience of true Religion; that so having by these Nimrods' hunted out, and destroyed all the race of the ancient holy order and succession, he may set up the Babel of his Kingdom. No Symptom of lapsing unto Atheism so great, as the despising of the Ministry; which Eusebius observes before the destruction of the Jews.  

Ali●n●n sunt re●i●iendi praedicatores q●am qu●s Christus instituit, qui primus Apostolos m●sit. Tertul. de prae. ad H●●r. O●tendant mihi ex qua auto itate prod●runt. Probent se no vos Apostolos, & virtutes proferant & miracula. Tert. Ibid..  7. It gives great satisfaction to the conscience of all true believers and serious Christians, in point of duty discharged and comfort obtained by holy ministrations; of whose validity and efficacy they have than least scruples, when they are most assured of the authority of the Minister performing them as in Christ's way, so in his Name, wherein blessing is to be sought and only to be found; Hence also they expect the graces of the duty, when the Ministration is rightly done, by those, that are in Christ's stead, as to the outward form, and presence, which none can without a lie and hypocrisy pretend to, but only true Ordained Ministers; Others in their arrogant and impudent intrusions are justly and easily despised, and all duties they do; which are first questioned, then denied, having no plea or pretence of authority from Scripture, reason, or from the custom and practice of the Church, whereby to persuade any sober man to regard them any more, than God did the Oblations of Cain, or Corah. Nothing is more abhorred to the God of order, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joh. 10.8. All that came before me were thiefs: i e. came without commission, in their own names. In venientibus est praesumtio temeritatis, in Miss● est obsequium servitutis. Jeron.  than presumptions in piety, which disdain to serve God in his own way; Nor will their zeal cover their rudeness and disobedience, or excuse the lie, which pretends to speak, and go and run, and prophecy in God's name when the Lord sent them not, Jer. 23.31, 32. Therefore the ancient Greek Liturgies prayed in their Ordination of Ministers, and Consecration of Bishops, that God would bestow on the Ordained such (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Ministerial gifts, that the holy Ministry might be unblemished, and unblamable, that thereby a reverence might be preserved to holy offices, and holy officers too, for the people's stay, satisfaction and comfort.  
And whereas the pleader for the people's privilege, and duty to Prophecy, objects, that few people are ever assured of those Ministers being duly ordained, who daily preach among them, and administer holy things; It is true, every Minister doth not, 
Luther demanded of Muncer a fanatic Prophet what ordinary call or Mission he had; with which Luther contented himself. In vita Lutheri.  every time he preacheth, show the letters, or the Charter of his Ordination; Nor is it necessary, (but only at some times) If the discipline of the Church in this point were such, as it ought to be, in practice, and which was in our Constitution, viz. That none might presume to officiate (properly) as a Minister, in holy Administrations (beyond probationall preaching) but only such as were sufficiently known to be true Ministers rightly Ordained in public, under sufficient testimonial; The strict care of this, would be a great means both to restore the lapsed honour of the Ministry, and to establish many shaken Christians in their faith.  
As right Ordination of the Evangelicall Ministry carries with it the only acceptance from God, as a service and duty, for to others God will say, Who required these things at your hands? So it procures unspeakable blessings of God's graces and gifts upon the Churches of Christ, and the household of Faith; more truth and soundness in the faith, more Union, Peace, Charity, Order, Constancy, etc. The flourishing of Aaron's rod, Numb. 17. both in blossoms and ripe fruit, sufficiently testifies (against these envious murmurers against Ordination) whom the Lord hath chosen and ordained to serve him, as Ministers of the Gospel. Rom. 4.10. How shall they preach unless they be sent? It's negative, They cannot rightly, lawfully, acceptably, successfully, comfortably preach, unless duly sent in God's way; nor can that place be meant only of the Apostles, as F. Socinus interprets it, since as Preaching and Ministry, so authority in them, and regard to them, is always necessary for the Churches good. Never any Church or Christians were eminent for sound knowledge, Orthodox profession, or for holiness of life, in all charity and virtues, but only there, where true Ministry, and right Ordination was continued and encouraged. The more any Church or Christians are defective, or neglective, and lose in this, the more they are presently overgrown with ignorance, or Errors, or Superstition, or infinite Schisms, profane novelties, and scandalous licentiousness; when every one that lists makes himself or another, a Minister in new and Exotic ways; Such mock-Ministers are but as the block, that fell among frogs, nine days wonder; but afterward the Pageantry concludes in the profane babble, contempts, and confusions, justly and necessarily following such mockeries and Impostures; Nor are they attended with only contempt of those Pretenders, but also with neglect and indifferency in some men, as to all holy duties and ministry; 
Non fortunate Deus labores torum qui non sunt ordinati & quanquam salutaria quaedam afferant tamen non aedificant. Luther. tom. 4. Gen. fol. 9  which the miserable experience of many people in this Church too much confirms at this day: No men and women being more dark, unsavoury, disorderly, wasted, torn, wounded, and scattered into factions and errors, than those deluded creatures, whose first error makes way for all other, forsaking the true light, and salt of the world, and of the Church; the teaching, order, and guidance of their true and faithful Ministers; After this they are easily abused with twinkling snuffs, unsavoury salt, with Wolves and thiefs, who come not in at the door, when it is fairly open, but climb over, or creep under the wall of government, order, and discipline: that they may steal, destroy, and disperse the flock. Out of you shall arise men, 
Joh. 10.1.  speaking perverse things (i. e.) they rise of themselves by popular forwardness, and disorderly presumption, not from Christ's and the Church's ordination. Hence they prove so grievous and mischievous to the Church. Acts 20.30. So that it is not only the Calamity and misery of poor Christians to be thus abused; but it draws them into many sinful evils, and snares, while they forsake, or cast out and despise their rightly Ordained, and duly placed Ministers, and either follow and encourage such seducers, as are very destructive, both to the Church's peace, and to men's souls, both in the present and after ages, or else fall to a neglect, indifferency, yea and abhorrency of all Religion.  
The Order, Power, 
20. Summary Conclusion of the power and efficacy of right Ordination.  and Authority then by which right Ordination is conferred on the true Ministers of the Gospel, as was here in England, although they seem to proud scorners, to unstable minds, to ignorant and unbelievers, as frivolous, as the Gospel seems foolishness; yet to the humble eye of Faith, it appears as the wisdom, holy order, and commission of God, for the continual teaching, well guiding, and edifying of the Church of God, by truth, and peace to Salvation. The blessed and great effects of which depend, as I have showed, not upon any natural power, or virtue, tranfused from the Ordeiners to the Ordained, but upon the Word, Promise, and appointment of Christ, sending them in this method of the Church's trial, approbation, and ordination; In which by the judgement and conscience of those who are of the same function (and so best able to examine and judge of gifts and abilities) the examined and approved is publicly authorised and declared to be such a Minister, as the Lord hath chosen to be sent, such as the Spirit of Christ hath anointed and consecrated, by meet gifts and graces, for the service of Christ, and the Church, in that great work of the Ministry: One, who is thus ordained, the Church may (in any part of it) comfortably receive, and own in Christ's name; One, who is partaker duly of the comfort of that promise from Christ, 
Mat. 28.  to be with his true Ministers to the end of the world; which could not be verified, as interpreters observe of the persons of those then living, and first sent by Christ (who were long since at rest in the Lord;) but of their lawful Successors, rightly following them in the same office and power; 
Non sunt successores in officio qui ad officium accedunt alio modo quam institutum est. Reg. Jur.  without which they are not truly their Successors in the Ministry, and authority from Christ: No more than they can be Ambassadors, Deputies, and Messengers from or to any one, from or to whom they have no assignment of any power, by letters, or other way of commission; which, when most legally and formally done by deeds and instruments of writing; yet these receive no natural change of their qualities, nor is any inherent virtue conveyed to them, when they are made instruments to testify the Will, and convey the power of any to another; but they have such a change in relation to their appointed use and end, as altars them from what they were before in common and unlimited nature.  
The like is, as to religious ends and uses, where some men are specially ordained to be Ministers, having all their efficacy and authority, as to that work, from the will of Jesus Christ, from whom alone such power is derivable, and that not in every way, which the vanity of men list; but in such as the Church hath constantly used, according to the Scripture Canons and directions; which are clear to Timothy and Titus, which are the great patterns, and evident commissions for right Ordination, and Succession to the Ministry, besides other places; Against the undoubted Authority, and pregnant testimony of which Epistles and Scriptures, joined to the Church's Catholic custom, it will not be easy for any Novelist to vacate and abolish that holy Succession and due Ordination, which the true Ministers of England have generally had in this Church, which in my own experience, I cannot but with all truth and thankfulness testify, to the glory of God, to the honour of this Church, and those reverend Bishops, as Fathers of it, who not only with great decency and gravity, but with much conscience and religious care, ordained Ministers, as very many, so very worthy. Nor on the other side will these Novellers easily persuade judicious Christians, That any upstarts, and pretenders in any other way (which as it is poor and popular, so it comes very short and unproportionate to what is required in, and of a Minister) can have the power and Authority of true Ministers, 
Habentes cum iis consortium praedicationis habeant necesse est & consortium damnationis. Tertul. de Haeret. auditoribus. Jo. 2.8.  having no right Ordination; to which no man's pragmatic pride, and selfconfidence, nor the ostentation of his gifts to others by a voluble tongue, nor the admiration and desire of his si lie and flattering auditors, can contribute any thing, either as to the comfort of the one or the other; but much to the sin and shame of them both, as perverters of Christ's order, and the Church's peace; forsaking their own mercies while they follow lying vanities, which cannot profit them.  

17. Yet mere form of Ordination, makes not an able Minister.  Not that every man that is Ordained a Minister, as to the mere outward form, in a right and orderly way, is presently of the essence and truth of a Minister in Christ's esteem, or in the comfort of his own conscience; The ordained may be such hypocrites (as Simon Magus was, when baptised) as have neither real abilities, nor honest purposes, aiming at God's glory, or the Churches good; but merely at their own worldly ends, and base advantages; The Ordeiners also may be either deceived in the judgement of Charity, or corrupted by humane lusts and frailties, so as greatly to pervert and profane this holy Institution; No man hath further comfort of his being Ordained a Minister, than he hath real gifts, and competent abilities, together with an holy and honest purpose of heart, to glorify God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Baz. M. ep. 187. The ancient custom of the Church receives none to be Ministers but upon strict examination before they are ordained. Concil. Nic. 1. and ●he Concil. Ca●ib. 1. c 9 takes care that none be Ordained Presbyters without due examination.  in the discharge of that holy office and power, to which he is by the Church appointed; Nor can on the other side, the Ordeiners more highly offend in piety against God, and charity against the Church, than in a superficial and negligent way of ordaining Ministers; which anciently was not done, but with solemn public fasting, prayer, and great devotion. Indeed nothing should be done in the Church of Christ with greater exactness, both for inward sincerity, and outward holy solemnity, than this weighty and fundamental work of carrying on the Ministerial power and authority in a fit and holy Succession; Abuses here are prone to creep in, the Devil coveting nothing more, than to undermine, weaken, and overthrow this main Pillar on which the Church and house of God doth stand; Ministers either unworthily, or unduly Ordained, are like sleight and ill built ships, which endanger the loss of themselves, and all those that are embarked in them, and put to Sea with them; Miscarriages, in the matter of ordination of Ministers, are to the unspeakable detriment, and dishonour of Religion; as unskilful, cowardly, or perfidious Officers are to Armies. I shall never hope to see the Church flourish, or truly reform, until this Point of right Ordination of Ministers be seriously considered of, and duly restored to its Pristine honour and excellency; when to Ordain Ministers for the service of the Church, 
O●ortet Ecclesiae Epis. & ministrum Christi, esse formam justitiae, sanctimoniae speculum, pietalis exemplar, veritatis doctorem, fidei defensorem, Christianorum ducem, sponsi amicum, & cui ille irascitur, Deum sibi iratum non hominem sentiat. Bern. ad Eng. l. 4.  was not to prefer men to a Benefice, so much, as to recruit Christ's regiments, to strengthen his forces, to fortify the Church and true Religion, with most vigilant Watchmen, and valiant Champions, whose care was on every side to defend the Flocks of Christ, against all enemies; which were to be as the Cloud or Pillar of fire, both lights and guards to Christians, upon all occasions; who made conscience to live with, to suffer with, yea and to die for the sheep, as good Shepherds. Such men only are fit to be Ordained Ministers, such Ministers ought to be prayed for, highly prised, and perserved in the Church, by all that desire to transmit any thing of true Religion to Posterity; nor was the Church of England, or yet is, destitute of such Ministers, both duly and worthily ordained, to the service of Christ and this Church.  
To abolish this order, or to usurp to undue hands, or to contemn this Sacred and right Ordination, which sends forth able Ministers in Christ's way, can be no other, but a most cruel and detestable sacrilege, far worse than that of robbing the Church of its maintenance for such Ministers, 
Cyprian reproves Novatus, a factious Presbyter, Quod Felicissimum satellitem suum, diaconum suum constituit, ne● sciente nec permittente me; sola sua factione & ambitione. Acts 8.18. All undue Ordination is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. profanum detestandumque ludibrium. B●s.  both as preaching and ruling well (which yet is a sin of so deep a die, that no Niter can cleanse it, being seldom ever pardoned, because seldom repent of, so as to make a ●ust restitution; without which, repentance is never true.) Yea, for any Laymen, in a brutish violence, and merely by Ppular insolency, to arrogate this power where it is not, or to abrogate it where truly it is is a sin of a more heinous nature, than that of Simon Magus was, who had so much of civility, justice, and good manners, as to offer money for a part of the miraculous and Ministerial power. It is indeed no other than a Cyclopic fury, and unwonted barbarity (ill becoming any sober or civilised Christians) thus to wrest the keys of God's house, out of the hands of those Stewards, with whom the great Master Christ hath specially entrusted them, for the right Oeconomy, and dispensing of all holy Mysteries and Institutions; And when such rude and unruly fellows have thus insolenced these Officers of the Church, and bound their hands; how comely will it be to see the keys of the kingdom of heaven, 
Ischyras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Self-ordeined, or only by Rol●thus a Persbyter. Hence Athanasius Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Pro. 20.23.  managed, or committed, as it were, to Boys, to Pages and Lackeys? to weak, mean, mechanic, ignorant, dissolute, and riotous wretches, who not conscious to any true Ministerial power, or just authority in the Church, can never make conscience of doing any holy Ministerial duty, to which they are most unfit; never caring how prodigal they are of the truth and honour of Religion; of their own, or other men's souls; It being a sport to such proud and spiteful fools, to do wickedly, to speak profanely, and to live disorderly in the Church. And not content to commit a rape upon true Religion, and the holy orders of Christ's Church, (as Absalon did on the housetop before the Sun, and all Israel) they will further in time justify the flagitiousness of their villainies; as if the zeal they had for true Religion, provoked to such outrages these pestilent panders for errors and all licentiousness, with their followers, who must presently all turn preachers, though never duly Ordained, nor fit ever so to be; yea, their arrogancy makes them ordeiners too, of whom they please to set up to minister to their extravagant lusts and follies, which makes them many times much fit for the flocks or cages, than for the pulpits. These will surely come at last as much short of the happy effects of true Ministers, as they are far from that holy power of right Ordination, which I have proved to be from Christ and the Blessed Apostles, rightly derived to us by the constant Custom of this and all Churches; and this not as a cipher, or mere formality; but, as of sacred Institution, so of real and excellent efficacy, and divine virtue in the Church, where duly used and applied. Which was that I had to prove against the scurrilous objections of those, that seek to despise and destroy the whole Function, Ordination, and divine authority of the Ministry of this Church.  
Reader, the Reason why the Folios of this Book do not follow, is because the Copy (for Expedition) was divided to two Printers.   

Of special Gifts of the Spirit pretended beyond Ordinary Ministers.  
ANother great Calumny, 
3. Calumny or cavil. That the Ministers of England have not the Spirit to which their Adversaries pretend highly.  urged by their Adversaries against the true Ministers of the Church of England, (whose due and right Ordination I have vindicated to be as Divine, so both Necessary, and Efficacious) is as a forked arrow, sharpened with Presumption and Prejudice; On the one side an high esteem and confidence which they have of themselves; and a very low despicienty of all Ordained Ministers; on the other side, even in that which is the highest honour of Man or Minister; while these Antiministerial Adversaries pretend, That the Ordained Ministers have not the Spirit of Christ; nor can or ever do Pray, Preach, and administer holy things by the Spirit: which these new Modellers challenge in such a plenary measure, and power to themselves; that they justify their want of ordinary abilities and endowments by their needing none: Excusing their not studying, or preparing for what they utter, by their being specially Inspired. Colouring over their well known idleness, ignorance, illiterateness, and emptiness, by the shows of special Illumination, sudden Inspirations, and spiritual Enablements; Which they say they have far beyond any Ordained Ministers; And this by the Spirit of Christ, which is extraordinarily given to them; which suddenly leads them into all Truth, and enables them for all Duties and Ministerial Offices: That this is their Call from God to Preach: and to usurp the places of all Ordained Ministers; whom they pretend, as far to exceed in Inspirations, as the Apostles did their former selves after once the power of that Spirit was come upon them.  
To this Calumny and Ostentation my first reply shall be; 
Answ. 1.  in all humble tenderness to beseech God, 
Of the Spirit of God in men: how to be considered of.  to give me holy wisdom rightly to conceive of, and graciously to express myself touching the Spirit of God; that I may 
* 1 Cor. 2● 32.  not give any offence; or occasion any grief, and mistake to any excellent Christians. I 
* Delicate res est Spiritus sanctus. Bern.  know well that the Spirit of Christ is a thing of pious curiosity, and holy delicacy; That in what way soever it manifests itself to the Church, it is to be entertained in thoughts, 
Flabat Spiritus & fluebant lacrymae, suspiria, pr. ces. Bern. Luk. 11.13. joh. 14.17.  words, and actions of Christians, with all cautious tenderness, and religious reverence; that so we may neither conceive nor speak any thing unbeseeming its majesty, and purity; nor damping, or afflictive to its holy influences, gifts, and breathe, on the spirits of any true Christians; whose highest honour, happiness, and communion with God, and Christ, and one another, 
1 joh. 3.24. Hereby we know that he abideth in us, by the Spirit which he hath given us.  is by the Spirit of Christ. I know that its motitions and inspirations are, as most free, (
* joh. 3.8.  blowing where it listeth, (not where any man list to boast and pretend) so they are not so easily discerned whence they come, and whither they go; save only by accurate watch, 
Sunt quaedam Spiritus sancti circ● no●, dispensatoriae vicissitu●●es, qua nisi vigilantissime observentur, nec praesentem glorifices nec absen●●m desideres. Bern. Cant. l. 17.  and sober obs●●●●tion; where the surest discoveries are made by those holy fruits and effects, which are manifest in the habits of grace, or formations of Christ in the new man of our hearts, or in the works of our lives; which being done after a religious rule and way, are in the judgement of Charity to be esteemed as effects of God's Spirit.  

Rom. 8.9. Gal. 4.6. 1 Thess. 4.8. T●stimonium. Spiritus sancti praesentiae praebent opera salutis & vitae, quae praestare non possumus, nisi Spiritus Christi qui vivifice● adesset. Ber. ser. 2. S. An.  I am far from doubting or denying, that the Spirit of Christ dwells in the hearts of true Believers, by special gifts of grace; beyond Nature's sphere; nor do I question, but that the Spirit of Christ doth furnish many men with special gifts (above others) for the service both of Churches and States, in the outward visible way of God's providence; as to Bezaleel and Saul: Nor yet do I deny but the Spirit of Christ may give extraordinary abilities (that is, beyond others, and beyond men's own selves, as to former common gifts and parts) for the good of the Church, in eases where ordinary means are defective: Nor do I dispute this holy and usual influence of Christ's Spirit on Christians, enlightening, opening, hatching, fostering, calming, composing, and specially comforting in particular cases; 
Omnia sacra gusta●a afferunt mortem, si ●on de Spiritu accipiune condimentum; prorfus mors in ●ll●, nisi Spiritus f●rinula dulcoren●: Absque Spiritu & sacramentum sumitur ad judicium, & caro non prodest, & litera accidit, & fides ●●r ●ua est. Ber. s. 33. Cant.  also, quickening to duties, enabling in duties; yea sometimes supporting with heroical impulses and assistances in conflicts, temptations, and sufferings, from men and devils; also reviving in dejections, desertions, darknesses, and exhausting of our own spirits and common gifts: All this I willingly grant; and earnestly desire that I may have daily more experience of in myself, and from others: not only for private comfort, but for public good of the Church of Christ. 
C●●lum fit ●●i●●a habitatio Dei facta ●●●●ia prerogative, etc. B●●.  I desire highly to prise the happy privilege of those, that do truly enjoy these inspirations, and humbly use them. I wish all true Christians a blessed increase daily in this communion with God, and one another by real gifts of the Spirit; which are beyond the best improvements of mere Nature; I know no other heaven here or hereafter, 
Tepidorum & dissolutor●m est nolle esse m●liores. Si●us Deut. seipso m●l●●● esse non 〈◊〉, quia non v●●●t. Ber. ep. 91. ad Ab.  but the real and full inhabitation of Christ's Spirit in our spirits: that, of Natural, Rational, and Humane, they may become Spiritual, Gracious, and Divine: 
C●rtissin●um est praesc●tiae Spiritus testimonium amplioris gratiae desiderium. Ber. ser. 2. And.  All that I fear, is, wilful hypocrisy, and weak delusions; that which I most abhor, is, false and proud ostentations; such as some men are prone to affect, 
Po●tentiloquium haereticorum. Irenae.  and loudly to boast of among credulous and simple people; to which there can hardly be given so exact and punctual answers and confutations, as both Reason and Religion afford to sober and wise Christians in all other Disputes.  
For such pretensions of God's Spirit, 
1 joh. 4.1.  and of special Inspirations (with which the primitive Churches were pestered and abused, 
jude 19.80 the Gnostics, Montanists, Catharists and others.  and by which the very Apostles were affronted and opposed) are as meteors and comets, so exalting themselves in high notions, above the ordinary reach of Reason, that they are not easily calculated by common accounts; they are Raptures and Enthusiasms, by which cunning men seek to lose the eyes of spectators in clouds of obscurities and uncertainties: Like some vain and lunatic Christians, who busy themselves more, how to interpret the Revelation, and to fulfil its mysterious prophecies, then to understand, 
Quantum ades● vera Spiritus sancti grati●, tantum ●bes● omnis ●an● gloriola. Ber.  believe, and obey the holy truths and clear precepts of the Gospel in all the other Scriptures: Holy, wise, sober, and humble Christians never boast, rarely tell of those secrets of the Lord, if ever they enjoy them: 
Psal. 25.14. Rev. 2 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 51.7.  Vain, weak, and proud men do often arrogate those special inspirations to themselves, as being least discernible or confutable by vulgar minds; who once dazzled with the glister and flashes of pretended Inspirations, think they may safely disregard, 
2 Pet. 2.18. When they speak great swelling words of vanity, they allure, etc.  and not look so low as the Scripture oracles, and the plain manifestations of Christ by the Word, and his constant Ministry: Led common people once into this maze; wilder their weak fancies in the Wood of those strange speculations, those unwonted notions, those pretty legerdemaines in Religion, which some men (a● Jugglers) study more, than any solid trade of Piety; they are hardly able to know (a long time) where they are, as to true Religion; or to find and own any fair path of holy Truth, and Order, which might lead them out of that Fool's paradise, wherein some men take delight to lose themselves and others.  

2. False and proud pretensions of the Spirit.  The ordinary Sophistry and craft: when men want solid ground and true Principles of right Reason, Order, Law, and Justice, of Scripture Precept, and holy examples from Christ, or any truly gracious Christians, whereby to justify their opinions, or practices, their 
* Transgressor p●aecepti Dominici spurios sibi sociat Spiritus, & ad aerendo eis unus efficitur Daemon. Bern. Ser. Ben. Ab.  retreat is, (as Foxes when eagerly hunted) to hid and earth themselves in this, The spirit hath taught and dictated these things to them; or impulsed and driven them upon such and such ways; which are in congruous, uncomely, unwonted to, and inconsistent with, either the Catholic Ten 'tis, or Examples, generally held forth in the Church of Christ, according to the plain sense and tenor of the Scriptures; 
* The Friars Mendicant p etended they had a fifth Gospel which they called the Aeternum Evangelium; this they preached and defended, saying the old Gospels must be abolished and theirs received. Mat. Paris. an. 1154. Nauclerus. an. 1●54.  This is done with the same falsity, yet gravity and confidence, as Mahomet persuaded the credulous Vulgar (by the help of Sergius a Monk) that his fits of Falling-sickness and the device of his Pigeon, coming to his Ear where he had accustomed to feed it, were Monitions and Inspirations, which he had from God by his Blessed Spirit. 
* Whose hypocritical sanctity G●ilielmus De Sancto Amore (vir & doctrina & pietate illustris) opposed. Pope Alex. 4. caused their blasphemous book to be burnt. Platina. Vit. Al. 4.  Just as weak and confused Writers of Romances, having not well laid the plot and design of their fanciful story, are wont to relieve their over venturous Knights, with unexpected enchantments (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) which salve all inconveniences, superate all hyperboles, and transcend all difficulties, as well, as all rules of Reason or Providence: So many men defective in their Intellectual, Moral, and gracious Principles of true and sound Religion (which all sober Christians own to be derived from, and directed only by the holy Scriptures, both in Faith and Manners) they presently pretend the Spirit, to be Patron of their most extravagant fancies and deeds; the Deviser of their most incredible opinions, the Dictator of their most indemonstrable dreams; which not Jew, or credulous Greek, or Gipsy, would ever believe; nor any man, who were not willing to depose his reason, and to suffer a rash and fanciful credulity to usurp the Throne and Sovereignty of his Soul.  
This, in general, I may reply, to all those, that forsake ordinary Precepts, and follow New Revelations, or pretend the special motions of the Spirit against the constant Rules and Institutions of Christ in the Word; (and I may tell it upon grounds of far greater certainty both of Reason and Religion, than any of them can assure me or any man, that they have these special impulses and graces of the Spirit, beyond others who walk in the ordinary way of means, and received methods of Christian Religion.  

1 Joh. 4.1. First discovery by the Word of God. V. 3.  First, We are forbidden to believe every Spirit; because the Spirit of Antichrist may pretend to the Spirit of Christ; we are commanded to try the Spirits, whether they be of God or no; we are told, that every spirit which confesseth not that Christ is come in the flesh, is not of God, but is of that Spirit of Antichrist, which is to come into the world; as Christ foretold, many should come in his Name, and say, lo here is Christ, and there is Christ; But believe them not: 
Mat. 24.23.  What I pray doth more deny the coming of Christ in the flesh; (that is, by a visible way of the Ministry to his Church in his person, and in his succession) then to say, he is gone away again, without taking any Order, or leaving any Command or Institution, for his Worship and Service to be continued in the Church? by which his first coming might be made known, in Preaching the Gospel; and confirmed by the Seals of the Sacraments, to his Church? To say that Christ is so come now in the Spirit, here and there, by special Inspirations, that he never came in that other old way of the outward, and Ordained Ministry, of Word, and Sacraments; hath so much of the spirit of Antichrist, as it is against the evident testimony of the Word of Christ; against the practice and the command of the Apostles; and against the Catholic custom of the Church of Christ; which hath always thus set forth and witnessed the first coming of Christ, and must ever do so till his coming again: Which second coming only shall put a period to the Word, Sacraments, and that true Evangelicall Ministry, which now is by Christ Ordained in the Church: As the first coming of Christ; did to the levitical Priesthood and Ministry by Sacrifices, etc.  
We know; That, as the Illuminating Spirit of God guideth the humble, 
2. Joh. 16 13. joh. 17.17. Sanctify them through thy truth, thy Word is truth.  meek and industrious souls into all saving necessary Truths; so these Truths are confined to, and contained in the compass of those, which are already once revealed to the Church by the Spirit in the Word of God; and which are by the Ministry of the Church daily manifested, and in this way are sufficient to make the man of God perfect to salvation, 2 Tim. 3.17. Which is that one anointing from Christ and the Father, which hath lead the Church into all truth by the sure Word which the Apostles taught and wrote: so that no Christians have need, that any man by any other spirit, or as from this Spirit, should teach them more or other as to salvation, 1 Joh. 2.27. They that gape to heaven for the Manna of special Revelations, when they are not in the Wilderness, but in the Canaan of Christ's true Church, may easily starve themselves, or feed on the wind and ashes of fanciful presumptions, while they neglect, and despise the ordinary provisions, God hath made in his Church. It is clear, that whatsoever is said or done, beyond or against this written Word of Christ, and surest rule of the Church, is to be accounted no other, then apocryphal lying vanities, and damnable hypocrisies. 
* Hoc prius c●edimus, non esse ultra Scripturas quod credere debeamus. Nobis curiositate non op●● est post Christum, nec inquisitione post Evangelium. Tertul. de prae. ad. Hae. c. 3.  No Spirit of Christ abstracts any man's faith from the Word; or carries his practice against the Truth, Order, and holy Institution, which Christ hath settled in his Church; For it is most sure by all experience that the holy Spirit teacheth those Scripture saving-truths', by the ordinary methods, and orderly means, which the Wisdom of the same Spirit in Christ, hath appointed to be used in the Ministry of the Church; 
Ephes. 3.10. Ephes. 4.12.  which, who so proudly neglects, and so despiseth Christ in them, he may tempt, grieve, and resist the Spirit of God; but he will never find the comfort of the Spirit in his unwarranted extravagancies; which are but silly delusions and baby-like novelties, having nothing in them of Truth, Holiness, or religious Excellency, beyond what was better known, believed, and expressed before in words and deeds, by a far better way; Christians ought never to turn such children and fools, as to think Religion is never well unless it be in some new dress and fashion, of unwanted expressions, and strange administrations: we think that the Spirit of God teacheth all humble, constant, and exact obedience to the Word of God, without any dispensation to any men, at any time, in things of Moral duty, and Divine Constitution, or Order, according to the several relations and religious capacities of Christians: no real sufficiency of gifts or graces doth justify any Christian in any disorderly and unruly course of acting, or exercising his supposed Inspirations in the Church; no more than they do in the Civil Offices of State; Nor are these motions any thing of God's special call in regard of the outward Order and Policy of the Church, where the ordinary way of Calling, Admitting, Ordaining, and sending forth right Ministers, may be had in the Church.  

3. The vanity of of their ways compared to the Word.  Be these impulses of the Spirit never so great, yet they put no good Christian upon idleness, or presumption, so as not to use the ordinary means of study, hearing, reading, meditating, conferring, praying, and preparing, etc. Nor shall he either preserve, or increase, or profitably exercise any such gifts, without study, industry and preparatory pains; which are the means by which God blesseth men with that Wisdom, Truth, Order, and Utterance, which are necessary for the Churches good: The liberal effusions of some men's tongues; their warm, and tragical expressions, (where there is something of Wit, Invention, Reading, Method, Memory, Elocution, etc. in the way of Natural and acquired Endowments) alas these are no such rare gifts, and special manifestations of God's Spirit, which these Antiministerial men have so much cause to boast of; There may be high mountains of such gifts ordinary, and extraordinary, as in Judas the Traitor; which have no dews of grace falling on their barrenness; Nor are these boasters of Inspirations manifested yet either as equal, or any way comparable to most true Ministers in any sort, by any shows of such gifts; for the most of which they are beholding to Ministers labours and studies; with whose heifer these men make some shift to plough the crooked and unequal furrows of their Sermons and Pamphlets. A little goes a great way with these men, in their supposed Inspirations; and where they cannot go far on, they go round, in circling Tautologies, snarled repetitions, intricate confusions, which are still but the same skains of thread, which other men have handsomely spun and wound up in better method and order; which these men have neither skill nor patience fairly to unfold; but pull out here a thread and there an end; which they break off abruptly, to the confounding of all true Methods of Divinity, and Order of found Knowledge.  
The composedness and gravity of true Religion (in Public especially) admits least of extravagancies and uncomeliness; 
Haeretico conversatio quam futilis, terrena, humana! sine gravitate, sine autoritate, sine disciplina. Tertul. adv. Haer.  which dissolve the bonds, or exceed those bounds, by which Christ hath fitly compacted the Church together, in a social way; giving every part, by a certain order and allowance (established as the Standard in his Church,) that 
* Eph. 4 16.  measure and proportion, which is best for the whole: This place and calling every Christian ought to own, and to attend; keeping within due bounds, till God enabling, and the Church so judging, and approving of his abilities, he be placed and employed in some way of Public service, into which to crowd, and obtrude a man's self uncalled and unordained regularly by the Church, doth not argue such great motions of the Spirit, (which like strong liquor cannot be kept in any vessel) but only evidenceth the corrupt spirits, the violent lusts, and the proud conceits which are in men's Hearts.  
Certainly all Gifts, Graces and Influences of God's Spirit in truly gracious and humble hearts, are in all Motions, Habits and Operations, as conform to the Scripture (which are the Canon of Truth, Peace and Order in the Church) as any right line is to that rule by which it is drawn; or as figures cast in the same stamp and mould are exactly fitted to one another. The Truth of the Word, and Graces of God's Spirit cannot be separated, or opposed any more, than heat can be parted in the Sun from its light, or its beams cross one another in crooked and obliqne angles.  
It is no better, 
Austin. de Unit. Ecclesiae. c. 16. Non dicant ideo verum esse, quia illa vel illa miribilia fecit Donatus, vel Pontine, vel quilibet alius, aut quia ille frater n●ster, vel illa soror nostra tale visum v●gilans vidit, vel dormiens somniavit. Removeantur ista vel figmenta mendocium hominum, vel po●tenta fallacium spiritum. Remotis istis Eccclesiam suam demonstrent in canonicis sanctorum librorum autoritatibus.  than a proud and Satanical delusion to fancy or boast, that the Holy Spirit of Christ dwells there, in special Influences and Revelations, where the Word of Christ doth not dwell richly in all wisdom, Col. 3.16. The lodgings of the Spirit are always and only furnished with the Tapestry of the Scriptures. Else all imaginary furniture of any private spirits, leaves the heart but swept and garnished with the new brooms of odd fancies, and fond opinions, to entertain with somewhat more trim and composed dress, the unclean spirit; who loves to dwell thus in the high places of men's souls; and hereby seems to make the later end of those filthy or silly dreamers (in pride, 
jud. 8.  vainglory, hypocrisy, and lying against the Truth; blaspheming the true Spirit of Christ, contemning his holy and only true Ministry, and Ordinances, and in all other licentious Apostasies) worse than their beginning was, in ignorance, errors and terrors; or in plain dealing sensualities, and downright profaneness; For it is more tolerable to be without the Spirit of God, 
Pope Hildebrand, Cum & haereticus & malesicus & sacrilegus esset, pro sacratissimo se ostentabat, & miranda quaedam Magicis arti●us patrabat; prunas subinde è manica excutiebat co●am populo. Car. Sigon. ad an. 1057. Avent. pag. 455. 470. 2 Pet. 2.21.  than to lie against it, and blaspheme it, or oppose, and resist it, after some knowledge of the Truth. It had been better for such men not to have known the way of Christ's Spirit in the Scriptures and the Church: It is far more venial to err for want of the Spirits guidance, and light, than to shut our eyes against it, and to impute our Errors, Dreams, and Darknesses to it; 'Tis better to have the heart wholly barren, than to lay our adulterous bastards to the Spirits charge; when they indeed are issues of nothing but Pride joined to Ignorance. 
4. Like pretensions of old, confuted by men's practices.   
Nothing indeed is easier and cheaper, (at the World now goes) than for 
* Portentiloquium haereticorum.  vain and proud men to pretend to special Inspirations and Motions of God's Spirit on them; as many in the old times did; who yet were sensual, not having the Spirit: 
* Se spiritales esse asserebant Valentiniani: Demiurgum animalem: virginales Gnostico●um spiritus gloriabantur. Iren. l. 1. & 3.  So the Gnostics called themselves (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) spiritual, men as well as knowing men; So the Marcionites and Montanists pretended that their Master Montanus knew more than the Apostles; had more of the Comforter; was the Com●orter itself, and told him, what Christ said, his Disciples could not then bear, Joh. 16.12. The like lying fancies had the Valentinians, 
Austin. de Haeret. Epiphan. l. 4. de Haer. c. 40.  and Circumcelliones, and Manichees, who being idle-handed, grew idle-headed too, not caring what they said, nor what they did; for they fathered all on the Spirit. So the Cathari, and Encratitae, calling themselves chaste and Pure, and (Apostolici) Apostolical, and above the Gospels: both of old, and in 
* Sermo. 66. in C●ntica. Cerdom Apelles. Marciontae privatas lecturas habuerunt, quas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apellant, cujusdam Phihamenae puellae, prophetissa: & libium syllogismorum, quibus p●obare vult, quod omnia, quae Moses scripserit●, de Deo falsa sunt. Tertul. prae. ad. Hae. ●. 44.  St. Bernard's time; time; and in later times too, both in Germany and other places: rising to ostentation of Prophesying; special Inspirations; strange Revelations, shows of Miracles, and lying Wonders, fulfilling and interpreting of Prophecies, enthroning of Christ, etc. by which strong delusions they sought to deceive the very Elect, if it had been possible; but they could never persuade truly excellent, and choice Christians, to any belief of their forgegeries and follies; since neither the temper of their spirits, nor their works, nor their words, were like the rules, marks, or fruits, 
Sleid an. Com. l. 4. Cainit● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fingebant, Epiph. Hae. 38. The Cainites pretended they had a book containing the Raptures of Saint Paul, what he then heard, etc.  of that holy and unchangeable Spirit of Jesus Christ, set forth in his Word, and owned in the Church; But rather the effects of that depraved spirit; which is most contrary to God, and most inconstant in itself; which after all its fair gloze and praefacing of Purity, Gifts, and Inspirations, is still but 
* 
Borboritae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Coenoli. Tertul. and Austin call those heretics the Gnostics, Cathatists, and others: who called themselves Apostolici, Pneumatici, Angelici, purgatores, electi.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Longinus.  
Manes the Father of the Manichees called himself an Apostle of Christ, the Comforter and Spirit: chose twelve Disciples; despised water Baptism, said the Body was none of God's work, but of some evil Genius; and his followers full of impure lusts and errors; yet said they were called Manichees from flowing with Manna, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) They said, the soul was the substance of God, to be purified: to that end they mixed the Eucharistical bread with their seed, in obscene pollutions and ●apes●, ut isto mod● Dei substantia in homine purgetur. Aust. de Hae.   (Borborites) a swinish and unclean spirit, and differs as much from the Purity, Truth, Beauty, and Order of the true Spirit of Christ, which shines in the Word, as the most noisome Jakes and filthy sink doth from the most sweet and Crystal fountain of everflowing waters.  
True Ministers find it hard, having done all, 
5. True fruits of the Spirit.  to obtain those competent. Ministerial gifts and graces of the Spirit, which are necessary to carry on that great work of their own and others Salvation to any decorum and comfort: which these Gloriosoes pretend as if they were bred and born to; 
* 
Venit & vadit prout vult, & nemo facile scit unde venit, aut quo vadat. Ber.  
Brevis mora, rata hora, mira subtilitate & sua vitate divinae suae artis ircessanter actitat in intimo nostri. Idem.   or were suddenly, and at once endowed withal: few of these ever think they want the Spirit, if they have but confidence to undertake any Ministerial work and public Office. Yea and the best Christians, no less than the ablest Ministers, find it hard in truth to obtain the sanctifying gracious influences of God's Spirit, by which with much diligence and prayer they are enabled to private duties; nor do they find it so easy, to flesh and blood to obey, those holy directions of the Spirit, or in conflicts to take its part against the flesh; and to rejoice in the victories and prevalencies of the Spirit. Whose public donations for the common good of Christians, (edifying them in truth and charity) are chief manifested not only by his servants the true Ministers: but in the blessing of that very Order, Office, appointment, and function of the Ministry, 
Eph. 4.8. & 11.  both as instituted and a● continued so long time, by the wisdom and power of this Spirit of Christ. And by this great Gift of gifts, as by the Sun in the Firmament, all others are ordinarily conveyed to private Christians, which chief consist, and are manifested in true believers, not in quick strokes of fancy, passionate raptures, strange allusions, and allegorical interpretations, confused obscuring of Scriptures (which some men (with Origen make so much of: 
In veritate qua illuminaris, in virtute qua immutaris, in charitate qua inflammaris; serenata conscientia; subita & insolita mentis latitudin● praesentem spiritum intellige, Ber. ) but in bringing men from this childish futility of Religion, to a manly seriousness; which sets the heart soberly to attend, read, hear, study, and meditate on the Word of God; to prefer that Jewel before all the hidden treasure of their own or others Fairy fancies: to assent to the saving Truths both of Law and Gospel; zealously to love them, strictly to obey them; by hearty repentance for sins against God or man, ingnuous confessions of them, honest compensations for them, sincere amendment of them; hence it brings to a quiescency, and comfort in no way, but such, as is conform to the Word of Christ; burning with an unfeigned charity toward all men; most fervently to the Church's service and welfare: with an 
* In humili spiritu & pura ment spaciose habitat immensus Deus.  high esteem of the excellency of the knowledge of Jesus Christ, his Institutions, and Ministry, his Word, and Spirit, and Grace; with a grateful value, and high respect of those, 
* Phil. 3.7. 1 Thes. 15.12.12, 13. Heb. 13.17.  by whose Ministry they have been called, baptised, taught, converted; and are still guided in the paths, light and breathe of the Spirit, to the hopes of salvation; the blessed expectation of which in Christ's way raiseth them up many times to high, yet holy resolutions, to deny themselves, and suffer any thing for Christ's sake, and the testimony of the Truth.  
These, and such like (I conceive) are the best fruits of God's Spirit; which are not the less excellent, because they are common: Gods children are not oft entertained with novelties, and never pleased with such new toys, and ratles, or hobbey horses in Religion which some men brag of. The wandering clouds, which some men's fancies exhale, of spiritual Motions and Manifestations, beyond plain and ordinary Christians, either for private comfort, 
jude 12.  or for public benefit, are for the most part without water, they darken but moisten not the Church, or the soul, they have so much of earthy or fiery exhalations in them, that they have little of the dew of heaven with them; Nor may they without great injury and high indignity be imputed to the Spirit of Christ: Nor do such sorry flowers (which grow in every dunghill) adorn the Garden of God, the Soul, or the Church; not justly crown any with the most honourable name of holy or spiritual: Which titles vain men much affect and boldly challenge; sober and humble Christians do earnestly desire, and seriously endeavour to merit: Being an honour so fare above the natural capacity of sinful mortality, that nothing, but a Divine bounty and supernatural power can confer the Truth of that Beauty, which is in holiness; and the right to that glory, which is in every True Saint: who are often hid, as orient Pearls in rough shells, in great plainness, lowliness and simplicity; which makes such as are truly Saints and spiritual, as ashamed to challenge the name, as they are afraid to come short of the grace: Studying not applause and admiration from men, but the approbation of a sincere and good conscience; 
2 Cor. 1.12. jam. 1.17.  Him they look upon as the father of every good and perfect gift; the sender of the blessed Spirit, by the due Ministry of the Word, into men's hearts; The searcher also of all hearts, and tryer of the spirits of men; far beyond what is set out in paints and outward appearances of extraordinary gifts of the Spirit; under which mask and disguises Achitophel, 
Heb. 4.13.  and Jehu, and Judas, and Simon Magus, and the sons of Sheva, and Demas, and the self-made Prophetess Jezebel, and Diotrephes, all false Christ's, false Prophets, and false Apostles, all true Antichrists, and true Ministers of Satan, grievous Wolves; studied to appear; and did so for a while, till the Lord stirred up the Spirit of discerning in his true Ministers and true Saints.  
Which Spirit of Wisdom teacheth us to measure and judge of spiritual gifts, and true holiness, 
6. Real power of the Spirit how discerned 2 Tim. 3 5.  not by bare and barren forms, but by the power and practise of godliness; not by soft-expressions, and gentle insinuations, or melancholy sourness, and severer brows: not by Ahabs' sackcloth, or Jehus triumphs, or Pharisaic frowns: Not by bold assertions, loud clamours, confident calumnies, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. te●ico, aut tristi vulus. vultuosis Pharisai.  
Simplicissima est spiritus sancti virtus; sine suco, sine fraude omnia agit: nulli gravis, piis suavis, omnibus utilis. Ber.  
Nil tam● metuit quam ne dubitare de aliqua re videretur: de Vellcio. Quomodo certissimi esse possunt, quum nihil certius est quam certos illos non esse de salute? Ber.  
Certi non sunt qui solliciti non sunt. Cyp.  
Sola integra fides secura esse potest. Tertul. de Bard   precipitant zeal, audacious adventures, successful insolences: Not by heaps of Teachers, popular Sermoning, long Prayers, wrested Scriptures, crowds of Quotations, high Notions, Origenick Allegorizing: Not by admired Novelties, vulgar satisfactions, splendid shows of Religion; empty noises of Reformation: Nor yet by arrogant boastings, uncharitable despisings, confident presumptions, hasty assurances, proud persuasions, pretended Revelations, fanatic confusions: All these, either in affected Liberties, or Monastic rigours, oft bear up men's fancy of the Spirit, and sanctity, (like bladders) merely by their emptiness: Nothing being more prone to dispose a vain mind, to fancy strongly, that it hath God's Spirit, than the not having it indeed: 
* 2 Tim. 3.13. Deceiving and being deceived.  To make men presume they are Saints, than the not serious considering what true holiness is, 
Splendore magis quam fervore delectantur hypocritae. Ber. Dum fallunt maxime falluntur.  and the way of the Spirit of Christ is: In its infallible rule, the Scripture; in its noblest pattern, Jesus Christ; in its foundation, Humility; in its beauty, Order and Symmetry; in its perfection, Sincerity; in its glory, Love and Charity; in its transcendent excellency, the Divine Nature. The Devils Piracles are made as much by the frauds and fallacies of hanging out God's colours, the flags of the Spirit, 
Hypocritae sanctitatis tineae: cui adhaerere videntur v st●m tu piter viciant; remedia in morbos, & sanctitatem in crimen vertunt. Chrysost.  and shows of holiness, as by the open defiances of persecution, and batteries of profaneness; Delusions in Religion, as Dalilahs' charms on Samson, are oft stronger, than the Philistines force against the Church; Else our blessed Saviour would not have so carefully forewarned and fore-armed his little flock, against those grand Impostors; whose deceit is no less than this, 
* Luk. 17.21.  Lo here is Christ, and there is Christ: As if he were not where in England, or in all the former Catholic Church; but only in the corners and Conventicles of new Donatists.  
Lo here is Christ! a most potent and plausible pretention indeed, able by its native force, and man's credulous frailty to deceive even the very Elect; 
Mark. 13.22.  whom would it not move and tempt strongly to hear of a new Christ, in New lights, and new Gospels, new Church ways, new Manifestations, new Ministry, and new Ministers; Yea to hear of a Christ without means, above means, beyond the Scriptures deadness, the old Sacramental forms, the Ministerial Keys and Authority: Christ in the Spirit risen from the grave of dead duties; of expired Ordinances; and from the Carkuses of ancient Churches; A Christ, who is already come to judgement; with whom his Saints are now risen, and daily rising; seeing him not as in a glass of means darkly, but by immediate Visions, glorious Manifestations, special Inspirations, plenary Inhabitations; thus fitting on Thrones and Reigning with Christ in his Kingdom?  
Whom would not these Trumpets awake, and these alarms call forth? if we were not forewarned by Christ; and if we had not seen such follies formerly acted and manifested to all the Christian world; and sufficiently confuted in all ages; which never amounted to more than Religious Tragedies; 
G●mi●a deformitas, at nocumentum tragicum miserorum religiosa delicta.  for when the masks of personated Prophets, and necessitous Saints, and hungry Enthusiasts, and idle Seraphicks, were taken off, (which they put on either by the power or presumptions they had among the Vulgar) presently there appeared the horns of the Beast, in pride, ambition, luxury, polygamy, cruelty, 
Cyp. Ep. 2. Sleidan. Com. l. 4.  tyranny, confusion; That those, who seemed to have come down from heaven in the shows of the Spirit, and pretensions of Sanctity, were but Satan's lightnings falling down from heaven, and his most abominable eructations out of the bottomless pit.  
If we other poor Christians, who still remain on the other side of this Jordan, (which those Spiritosoes pretend to have passed) if we, who creep on the ground, as worms and no men; who have daily cause to abhor ourselves in dust and ashes, who are forced daily to strengthen our faith, to renew our repentance; to pour forth our souls oft in sighs, tears, prayers, with broken hearts and contrite spirits, contending with corruptions, wresting with temptations; having enough to do to fortify ourselves with the complete armour of God's Word, in Precepts, and Promises; and of his Spirit, in gracious habits, excitations to, and assistances in duties: 
2 Pet. 1.10.  Thus giving all diligence to make our calling and election sure: not counting ourselves to have comprehended, but pressing on to the mark of the price of the high calling in Christ Jesus: Glorying in nothing but in the cross of Jesus Christ, 
Phil. 3.14. Gal. 6.14.  by which we are crucified to the honours, riches, policies, successes, flatteries, and glories of this inglorious world; yea to the Liberties, Religions, Devotions, Sanctities, new Churches, new Reformations, and new Ministers of this world; who forsaking the ways of Christ, and the holy Apostles, and the ancient Churches, and the true succession of Ministers, and all Power; have turned grace into wantonness, liberty into licentiousness, godliness into gain; and very much embraced the present world; falling down before Mammon, and worshipping the false gods of this world.  
If we, who when we have suffered much, and done something in our endeavours and purposes of holiness; yet find cause to cry out, Wretched men that we are, who shall deliver us from this body of death! 
Rom. 7.24.  if we could indeed believe; or find by experience, that the exaltations, and Raptures of these new pretenders to the Spirit, were more comfortable, than the bufferings of those good old Christians; That their triumphs in the world, were beyond the others sufferings from the world, that there were more of Christ in their new Crowns of glory, which they boast of, than in the others Crosses, which they patiently bore; If we could discern a more selfdenying Spirit, a more Christ-enjoying Sanctity; That they were Saints, that is, Not crucifiers of the world, but crucified to the world: If we could see the wounds of Christ in these glorious apparitions; these Christ-like phantasms, (as Antony the Hermit required, 
Non credam esse Christum nisi vulnera videam crucifixi. in vita An●.  when Satan appeared to him like Christ in glory) If that Purity, Chastity, Justice, Honesty, Contentedness, Patience, Charity, Meekness, Humility, peaceableness, Fidelity, Constancy and orderliness, shined in them wherein those holy men and women of old, the Professors, Confessors and Martyrs, not getting but losing Saints, imitated the holy Lord Jesus, and the most holy God, according to the lively characters of true holiness, set down in the Scriptures: If we saw such fruits of real holiness in their words, pens, and actions, in their Doctrines and duties, in their self-denials and Mortifications, in their meetings and Fraternities, in their Church Orders and Ministrations, as might convince us, that these pretenders to the Spirit, and despisers of the Ministers, have indeed more o● that light, life and power of the holy Spirit of God, than either true Christians or godly Ministers formerly had, or now have in this, or any other true Church of Christ: How should we envy their blessedness with an holy emulation? How should we, as Saint John to the Angel (whom it may be he took for Jesus Christ) be even ready to fall at their feet; 
Revel. 19 10.  to kiss their footsteps; to attend their directions; to imitate their examples; to partake of their raptures; to pry into their third heavens; to rise, ascend, reign and triumph; to enjoy the holy Spirit and Christ, and God with them, to all which they in word and fancy pretend?  

7. Fallacies in this kind frequent among Enthusiasts.  But the triple Crown of mere titular and verbal holiness (which is but copper gilded over) moves us not, further than to pity the sinner; and to scorn the pride: The Gnostics, Montanists, Catharists of old, the later rude, and cruel fanatics in Germany cried (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) holy, holy, holy to their parties and factions: As if there were holy ambitions, holy seditions, holy covetousnesses, holy sacrileges, holy obscenities, holy cruelties, holy confusions in the conversations of true Christians and spiritual men; Or holy ignorances', holy errors, holy darknesses, holy heresies, holy schisms, holy hypocrisies in their hearts and spirits: As if no duties, no Scriptures, no Sacraments, no Ministry, or Ministers, no Government, or Governors of the Church were heretofore holy, which were primitively, and universally, and constantly owned, and observed in the Church of Christ, as derived from him; As if private fancies, and solitary dreams, and single imaginations of weak and silly men, or women, were now holier, or had more in them of the Spirit, than the public Oracles of the sure Word of God; which the Catholic Church hath received from God by the hands of holy men; and by a constant succession of an holy Ministry hath delivered to us, with constancy and fidelity (as to the main:) however particular branches or members of this Church may have failed and withered. If these Antiministerial novelists have nothing whereby to set off their pretended gifts of the Spirit, and singular holiness, but only novelty, fancy, and uncertain Inspirations, nothing to cry down all former holy ways of the Church, but this; that they are conform to all Antiquity and Scripture regulations; The least beam of whose glorious light always either equals, or far exceeds their new either superfluous, or dubious illuminations; Truly they must give all learned and godly Ministers together with all judicious and sober Christians leave, 
Potius vetera & tuta quam periculosa & nova sectemur. Tac.  to pass by the Idol of their new dressed Spiritually and Sanctity, without any admiration, devotion or the least salutation: Nor can we at all consider private spirits, warped from; and bend against the public Spirit of Christ, in the Scripture, in the practice of the Catholic Church; and in the most eminent Christians, both ancient and modern.  
We shall content ourselves with that plain and pristine holiness, and manifestations of the Spirit, 
True holiness and true Saints. Sanctitas est scientia colendorum deorun. Tul. de Nat. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. in Eutyp.  which are expressed in the Word; deposited in the Church; preserved in an holy Ministry; exemplified in all true Christians: and most eminently in Jesus Christ and his Apostles, the great and famous Founders, Teachers and Establishers of holy Truths, holy Duties, holy Sacraments, holy Orders, and holy Ministry in the Church: And this with divine Power and Authority, not only personal, but successional; without which the instituted Service and Worship of Christ had ere this failed. These being ever since Christ's time in all the world, employed in Teaching, Gathering, Baptising, Governing, Feeding, Preserving, and Perfecting the Body of Christ, which is his Church: We know not, and so we cannot desire, other holiness, than that, by which we believed the Truths, obeyed the Commands, feared the Threaten, observed the Duties, preserved the Institutions, continued the Orders, reverenced the Ambassadors, joyed in the Graces, hoped in the Promises; and were led conformably to Christ by that Spirit, which Jesus Christ had given to his Church, long before these new coiners had graven the stamps, or set up their Mint●: We are glad, and bless God, when we attain unfaignedly to that Spirit of Holiness, which hears the Word of God with fear and trembling, from the mouth of those able and godly Ministers, which are the Messengers or Angels sent from Christ, by the Church's Ordination: Which teacheth us, to pray with understanding, constancy, fervently, and comeliness; to receive the pledges of God's love in Christ from their hands (duly consecrating the holy mysteries) with reverence, preparedness, and thankfulness; That holiness, which loves with sincerity, gives with cheerfulness, rejoiceth in well doing, suffers with patience, lives by Faith, acts by Charity; is holy with order, contentedness and humility, without any fury, faction or confusion.  
That holiness which hath nothing in it novel or praeterscripturall; nothing fanciful, verbal, tumultuary, violent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Eu●yph. S●nctum est quod deo gratum.  schismatical, disorderly, partial, pernicious, or injurious to any; which chooseth to be a Martyr for Charity and Unity, as well as Verity, in the Church: rather suffering much than giving scandal or making a schism, according to the pious and excellent cou●s●ll of Dionysius to Novatus. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dionys. Ep●st. Au●ea. apud Eusch. l. 6. hist. c. 38.  That holiness which is old, as the Ancient of days, real, rational, demonstrative from the Word of God, and exemplified in the lives of former Saints: Which is meek, courteous, charitable, humble, just to all men, abounding with all righteousness, and the fruits of righteousness, peace, and establishment, both to private consciences, and public Churches. That holiness, which hath nothing in it supercilious, calumniating, defamatory, insolent, bitter or burdensome to any true Christians, true Churches, and true Ministers, which know how to reprove, what is amiss, without rejecting all that is well; to reform the crooked, without ruining what is right. That holiness, which, as the Sunbeams is always like itself; like the Father of spiritual light; uniform and constant in all true Saints, in all ages, and in all administrations Divine, either immediate, or mediate; as to its rule, the Will and Word of God; as to its end, the glory of God, in God's way; as to its Epitome, or sum, the love of God, and its neighbour; as to its happy fruits and effects, the good of mankind, chief of the Church of Christ: These have ever been the same for kind, however differing in degrees, according to the measure which God hath given to his true Saints and servants; who never differed from God, or the Word, or one another, as they were holy and spiritual, however, as men and carnal in part, they had their crookedness, unevennesses, and dissentings.  
These are the fruits of God's Spirit, this that true Holiness, for which we pray, of which we dare not boast: These are the Saints, whose shadows we count Sovereign; whose presence a blessing; whose ways unblameable; whose joys unspeakable; whose works most imitable; whose conversation most amiable, heavenly and divine; who choose rather to suffer, than any way to act in cases dubious, as to secular dissensions, which have much of the Beast, somewhat of the Man, and little of the true Christian: The worth of these Pearls is infinitely beyond some men's, counterfeit forgeries, whose lustre is chief from worldly glory, and secular advantages; who out of ashes are melted up to the shining and brickleness of glass, by the fervour of some spirits; who think it enough to glister with novelties, and to boast of Inspirations; fancying all is reform, which is but changed, though much to the worse; who are forced to set off themselves by the soil of severe censuring of others; Fearing nothing so much as a true light; and those discoveries which are made of them by serious and judicious Christians; who judge not by men's lips, and appearances, but by their lives and practices, compared to the Word of God; For which, true Ministers, most eminently and impartially holding forth to the discovery of all men's deformities, are of all men most abhorred by these pretenders; who at a true and full view will not only not appear to other such gifted men, and spiritual, as they pretend; but they will be ashamed of their arrogance, and despite against those good Christians, and those true Minisers whom they have so much vilified and contemned.  
The common mistake of proud, weak, or fanciful men, 
8. Vulgar mistakes of spiritual influences. Luk. 9.55. Impudentiam p●o pietate jactitant, quasi eo sanctiores essent quo verbosiores, Bern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thucid. hist. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. de Sp. s.  whose tongues are only tipped with Sanctity, and the name of the Spirit, is this, That they know not indeed of what Spirit they are, as to Profession; Nor consider of what Spirit they ought to be, as to temper, if they will be truly Christ's Disciples; Contenting themselves with light and airy presumptions, in stead of serious and searching examinations of truth: comparing themselves with themselves, they fancy they grow holier, as they grow bolder in their opinions, or actions: Hence they are easily flattered into high Imaginations, and cheated with strong Presumptions; as if some common gifts of knowledge, some sceptical quickness, some volubility of utterance, some scriptural expressions, which they have attained beyond their former selves, or their equals, were rare, immediate, and special gifts of the Spirit. Then, because they should seem no body, if they carry their small wares in an old pack, 
* Quos diabolus a veritatis via in veleri charitate detinere non p●tuit, novi itineneris erro●e circumscribit, & decipit. Cyp.  they invent some new fashion of Religion; or some model of a Churchway, which they strongly fancy; after they have once brought forth their fancy to any form and shape, they are strangely enamoured with it, all old figures never so uniform, Catholic, and comely, seem deformed, ugly, Antichristian: Then follows those quick emotions, and stir upon their spirits, which have the quickenings, only of Self in them; these are presently cried up for motions, and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Marcionites had private lectures, which they called Manifestations or Illuminations; from a Prophetess, Philumena. Tertul. prae. ad Hae. c. 44.  manifestations, and excitations, and impulses of God's Spirit on them; then, they are easily moved to extraordinary heats, and irregular vehemencies, as counterfeit possessed are, by the looking on and applauses of others, whose silliness makes them gentle spectators, and obsequious admirers of any thing, that seems new to them, or is above them. Nothing troubles these pretenders so much, as if you look too near and too narrowly on their practices. 
* Impostoribus nihil est lumine inimicitius.  Nothing anger's them so much, as what they fear, may discover them: you must not ask them, where are their miracles, where their Empire over Devils; where their languages; where their prophecies; either as predictions of things to come, or as interpretations of obscure Prophecies in the Scripture, referring to Jesus Christ? These questions (though they are but just to be put, where extraordinary Inspirations are pretended) are too hard for them: these pose them, and afflict them, when they are thus urged by Ministers, or any sober Christians; who expect no satisfactory answer, in any of those particulars, (which are the proper effects and demonstrations of the Spirit, in its extraordinary motions,) when indeed they observe in these pretenders, so little of ordinary, sound and saving knowledge; so nothing of that meekness of wisdom, which every true Christian, in whom the Spirit of Christ dwells, enjoys in some measure; so utter desolation of any thing, that may argue any thing extraordinary and excellent, which may justly own the Spirit of Christ, for its special Author and infuser. But quite contrary; gross ignorance in many things; yet puffed up with intolerable pride, poisoned with errors, kindled with passions sharpened with violence, delighting in furies, boasting in discords, schisms and confusions, either begun, or increased, or continued by the restless agitations of their fierce and unquiet spirits: whose impetuous temper is impatient of nothing so much, as true Christian patience; of Peace, Order, and charitable harmony in any part of the Church of Christ; There is nothing they can less endure, 
Magis & Augurs nihil suis actibus successurum Iuliano affirmabant, nisi Athanasium primo velut omnium obstaculum sustulisset. Ruff. l. 1. c. 32. Hist. Ecc. Gal. 1.7.  than able, learned, godly and resolute Ministers, in whom dwells (indeed) a far more excellent Spirit of God; full of wisdom, of power, of courage, full of Christ; who can and dare detect the deceits and juggle of these vain minds: manifesting their folly, discovering their nakedness, emptiness, and nothingness in respect of any extraordinary Illuminations, or Inspirations of Gods holy Spirit in any way of Religion: After all the cry, and noise, and glorying of these men's inspirings, at the best, all amounts to no more, than the same Gospel, the same Duties, the same Sacraments, the same Jesus, the same God, who was with far more knowledge, purity, peace, love, zeal and constancy owned, served and honoured in this and other Churches, in that ancient way and holy Ministry which the Church ever used; which Christ instituted, and with which God was so well pleased, that he blessed it, as the means, to preach the Gospel, to plant Religion, to settle and govern the Church in first and after times, amidst all the persecutions and heresies that opposed it. This is the best of their Inspiring; the setting of some new gloss and fashion on Christian Religion, whose purity and simplicity like gold, cares not be thus painted over.  
But take these Inspired men in their degenerations, depraving and worsting of Religion, and you will easily see, how such equivocal generations and imperfect mixtures, and mere monsters of Religion, presently putrify and pervert to error, faction, licentiousness, violence, rapine, civil oppressions, tyrannies, against all that applaud not, or approve not the rarity of their conceits and inventions; which first kindle with modest sparks, 
Modestiora sunt errorum initia; & blandientia venena; Lactant.  as if they would enlighten, warm, and refine the Church, Religion, and Ministry; but after they have got to them vulgar fuel, they arise to such dreadful flames and conflagrations, as threaten to consume all that was ever built before them: that so the goodly Palaces of ancient and true Religion being demolished, they may have a clearer ground, where on to set up the feeble cottages of their new framing and erecting. Poor men! thus once 
* Omnes tument, omnes scientiam pollicentur: ante sunt perfecti quam eslocti. Tertul. de Hae c. 41.  puffed up with their tympanies of self conceptions, and getting into some warmer Sun, having once over-looked their first errors, they never after have leisure, patience, or humility to discern the gross yet secret distempers, which are in their spirits; 
* Not raptures and gifts, but humility and charity give the greatest evidences and surest instances of God's Spirit, and of salvation.  the many distinctions, and disguises, and wind, by which worldly lusts, passions, and interests slily creep in, and concealedly work in their hearts, even than most securely, (and so most dangerously) when under this blind of God's Spirit; when the Lord shall be entitled to the whole plot and project of their follies and furies, both in its softer beginnings and its rougher proceed.  
Of these fallacies in point of special Inspiring and motions of God's Spirit, there are no surer detections than these: 1. 
9 Evidences of their folly.  That these so moved and active spirits do always find less content, and pleasure in, have less zeal and contention for the great things of God, (which are Faith, Righteousness, Peace, and Holiness) than they do for their little novelties and fancies: 2. They find less comfort and joy in themselves, to be kept within, and humbly to walk in those holy bounds of religious Truth and Order; (which the Word of God hath clearly set before them, and all holy Christians, and the purest Churches always observed) than to be always busily disputing for, and acting over those petty parts of their scruples, novelties, and extravagancies; Which have nothing in them but a verminly nimbleness and subtlety, being bred out of the putrefactions of men's Brains, and the corruptions of the times, in matters of Religion; and are rather pernicious, than any way profitable, in comparison of the more sober strength, and usefulness of nobler creatures: Nor is it by gracious persons disputed, but that one serious Christian of the old stamp, one able and faithful Minister of the Church of England, whom these so contemn and hate, hath heretofore done, and still doth more good, and gives, greater demonstrations of the Spirit of Christ dwelling in him, with wisdom, gravity, learning, humility, diligence, peaceableness and charity, (by which many have been restrained or converted, from sin: or established and confirmed in the ways of God) than whole heaps of these novel Teachers, and swarms of Inspired pretenders, who like drones do but seek to rob the hives and starve the Bees: who serve (in some fits) to scratch itching ears, to some tune of pleasure, liberty, profit, novelty, or preferment; but not to teach the ignorant, to settle the shaken, to compose the tossed, to heal the wounded, or to wound the ulcerated Consciences of any men to any soundness of mind, or true holiness of manners.  

Aedificantur in ruinam, illuminantur in caciores teneb●as.  Their Proselytes are rather perverted, than converted; made theirs by a schismatical and factious adherence; rather than Christ's by a fiduciary obedience; or the Churches by a charitable and humble communion; Faction and confusion and every evil work are the fruits of pertinacious and pragmatic ignorance, as Union, Peace, and Charity, are the genuine effects of sound knowledge and humble wisdom; In which ways only true Christians have ever judged the highest gifts and graces of Christ's Spirit to be both derived and discerned. I am sure there is a vast difference between a wanton Fancy and a holy Spirit, between a glib Tongue and a gracious Heart. We may add to these discoveries of fallacious pretensions to the Spirits special motions; 
Abominanda religionis ludibria colentia temporum rationes, non leges Dei. Naz or. Lat. Hypocritarum pietas est temporum aucupium. Cyp.  That, both in the first broaching, and after drawings forth of their new projects and inventions, the authors of them more look to men, than to God; how it may suit with secular aims, and politic interest, private or public, than how it sorts with God's Word, or the rule of Christ, or the Church's practice in purest times; or its present distresses; whose frame as to the main both for Doctrine, Ministry, and Government, hath always been the same, both in times of persecution and of peace; when favoured and disfavoured by men; And such it ever was in England, and possibly it will be if it outlive this storm; I am sure these Novelties so much opposing this Church, and true Ministers in it, would never have so quickened by any inward heat of Spirit, if they did not presume that the Sun did shine warm on them; which yet is no infallible sign of God's blessing; If these Antiministerial adversaries, these now so Inspired men, (who join in their plots, and power, and activity, by which they either secretly undermine, by evil speaking and separating from the public Ministry; or openly invade and arrogate the Office; or wholly deride and oppose the Function;) if they expected nothing but Winter and persecution, and such measure as they meet; I believe it would damp their spirits very much: They would then think it a part of prudence in a Christian Spirit, to sleep in a whole skin; by keeping themselves in that station, wherein God, and the Laws both of Church and State have set them: As they did very warily, in those times, when there was just power restraining them in those due bounds, which then they thought became them best; and they would no doubt have thought so still, (for all the fullness of their spirits and ebullition of their rarer gifts) if strange indulgences in matters of Religion, and Church Order had not tempted them to safe extravagancies, and unpunished insolences, chief against the Church, and Church men.  
In other things, of civil affairs, where it is very likely their spirit prompts them, as much to be meddling (because more is got by those activities:) they know how to keep their spirits in very good order; being overawed with evident danger, attending any factious, seditious or tumultuary motions; None of these small spirited men n (who are seldom little in their own eyes) are powerfully moved to usurp any place in the Council of State; to arrogate the office and authority of an Ambassador or public Agent; to set himself in the Seat of Justice un commissioned; or to intrude into any place Military, or Civil, without a Warrant from other, than their own forward spirits; though their pride and ambition (
* 2 Sam. 15.3. Nunquam defuit ambitioso praeclara sui ipsius opinio, & summa de seipso expectatio. Sym.  like Absaloms') may fancy, they could better dispatch business, do exacter Justice, and speedier, than any in Authority; yet here, the danger and penalty of intrusion cows their zeal, curbs their heady spirits, and cuts their combs: Nor are they often either so valiant, or so fool hardy, as to act by their pretended impulses in any way, but where they think there may be safety; which they now find (as from many men) in what ever they say, or do, against the honour, order, and Ministry of this reformed Church of England: which they see hath not many soldiers to defend it; nor advocates to plead for it; nor Patrons to protect it. Wanton and petulant servants which were formerly but as the 
* job 30.1. Insolentioris animi propri● est, calamitosam viriutem indigne tractare, dicteriis appetere; injuriis afficere; & de iis quae immerita patitur maxime exprobrare. Plin.  dogs of the flock, will easily insult over the children of the family, when they see them Orphans, and exposed to injuries: either wanting true 
* Isa. 49.23.  Nursing Fathers and Mothers, or these wanting that tenderness toward them, which is hardly to be expected in stepmother's, and only titular parents. It is no adventure for timorous beasts to go over, where they find the fence trodden down, and the gap made wide; So, much more prevalent with vain and proud men are the impressions of fear from men, than those from God, whose commands and threaten are attended with Omnipotent Justice, which is slow paced, but sure; Nor do I doubt, but those subtle and insolent enemies against this Reformed Church and the Ministry of it, do already 
* Prima est baec ultio, quod se Judice nemo nocens absolvitur. juu. Occultum quatienti animo tortore flagellum. Id.  find the first strokes of Divine Vengeance in their own ingrateful breasts.  
The further trial of these pretenders to the Spirit, I must leave to the impartiality of judicious Christians, in that experience which they have of the fruits which they bring forth. What truths of God have these Antiministerial adversaries ever brought forth, or further cleared and illustrated, than was before? What weighty controversy or other question in Divinity, polemical or practical, have they learnedly and solidly stated? What part of obscurer Scripture have they well interpreted? What body of Divinity have they blest this Age withal, beyond what it formerly enjoyed in great variety and plenty? What cases of Conscience have they more cleared or better decided? Is either Law or Gospel beholding to them? yea rather; how have some men studied to make void the Law by immoral licentiousness? and the Gospel too, by such not free but rather profuse and prodigal grace, as excludes those holy conditions of repentance, 
Jam. 2.17.  and good works, which the Gospel requires as necessary concommitants and fruits of true and lively Faith? What Scripture have they handled which they have not tortured, mangled, and broken the very bones of it? What controversy have they not more studied to pester and entangle? What truth have they not darkened with their cloudy words and senseless notions, which they call glorious heights? What heresy have they not revived? What poisonous Error have they not tampered with? What sin and enormity have they not palliated, or excused, or applauded, as the effect, either of Christian liberty or necessity? How many simplier Christian's Faith have they subverted? persuading them they never had Christ rightly preached to them; nor were in any saving Churchway, till these Inspired Teachers came to direct them, how to cast off and despise their Ministers and the whole Office of the Ministry.  

10. How short they come of that Spirit which shows itself in true Ministers.  Neither then the Word of God, nor right Reason, not sober Sense will give testimony of any special gifts of the Spirit in these men, either in knowledge, or in wisdom, or in utterance, or in any grace or virtue; In all which they are nothing in regard of many Ministers and others, who as far excel them, as gold doth brass, and silver lead; Nor are their fruits to the public and to others, any way proportionable to their boasting against the Ministers: which is as far from truth, as it is from humility; if these may be measured and esteemed, not by proud swelling words of themselves; or by high scorns, and rude contempts of others; but by the exactness of holy walkings, and the fruitfulness of public labours on the hearts or lives of others.  

Hanc habet invidia in seipsa poenam, aut non videre, aut nolle videre, aut maligne videre virtutem alienam, quam nescit imitati. Gerson.  Herein no ignorance, or envy, or calumny can be so wilfully or resolvedly blind, (but only in these men) as not to see and acknowledge, That God hath given witness from heaven, against the crooked and perverse generation of these detractors from, and destroyers of, the honour of the Ministry of England; by the eminent Learning, Piety, Zeal, Industry, Fidelity, Charity, Patience, Constancy and vigilancy of many centuries, yea many thousands of able, and godly Ministers, both in the restauration, and preservation of Truth, Purity, and Power of the Christian Reformed Religion in this Church; others have sought the goods of this Church, but these the good of it. I could here fill many Volumes (as many Ministers (both godly Bishops and Presbyters) in this Church, have done, by their acute, solid, devout, and most profitably pleasant writings) with the histories of many of their lives, (some of which are registered to posterity by commendable pens: others by tolerable ones, whose grateful design is good; but their historic faculty far short of those merits, which they seek to eternize. How eminent have they been, as Moses, in all good learning? how indefatigable in their labours? how dear, useful, and desirable to all good and excellent Christians in their lives and deaths? What Trophies they have not gained over the adversaries of our Christian and reformed Religion, by their Prayers, Sermons, and most incomparable Writings? No less have been their many and renowned Victories, which they have obtained over the very Devils; whom a long time they kept, as it were in awe and in a chain: How many sinners have been redeemed from his snares, and converted from the evil and errors of their ways by their powerful Ministry? How many fiery darts of Satan have they quenched? How many weak hands and feeble knees have they strengthened? How many remorseless souls have they wounded; piercing between the scales of Leviathan by the twoedged sword of God in their mouths? How many wounded Consciences have they (like good Samaritans) healed with the balm of Gilead? How many doubting and despairing spirits have they revived and established? How many mouths of aliens have they stopped, by the unanswerable pregnancy of the truths, which they have cleared and mightily maintained? In fine; before ever the croaking Frogs of Egypt spread over the land, and filled every place with their importune and insignificant noises, against the Ministers and Ministry of this Church; (seeking by their muttering clamours to contend with the Nightingales; and to silence the sweet fingers of Israel;) how were the excellent Ministers of this Church, and the famous Ministry hereof, esteemed at home and abroad among the chiefest blessings, for use, and noblest beauties, for ornament, which this or any Nation and Church ever enjoyed? Being as the two goodly pillars of Solomon's Temple, sustaining the burden, and adding to the beauty of Religion; being sacred Oracles for holy direction, and great examples for virtuous imitation.  
In what part of good learning have not some of the Ministers of England excelled, and some of them in all? What divine or humane truth have they not handled, cleared, and asserted? What controversy in Religion have they not rightly stated, fully disputed, and solidly determined? What part of practical piety, and Devotion have they not illustrated, and adorned in their Writings, with most sweet, suasive, and pathetic flowers of holy Oratory, mixed with truths, gathered out of the gardens of God, the Scriptures, and their own pure Consciences? What Scripture have they not commented upon, learnedly, methodically, clearly, and succinctly? Yea what Text (almost) in the whole Bible, Old or New, Law or Gospel, History or Prophecy, Psalmodicall, or epistolical, have not the Ministers of England preached and printed upon with accurateness and judgement? So that the quintessence of the Sermons, set forth by them in this Church, would in the judgement of the learned Lord Verulam make one of the most exact, and absolute Commentaries on the Bible, that ever was. It were endless to enumerate the names, the excellencies, the learned works, the holy fruits and blessed successes, which have attended the Ministers of this Church; whom one would have thought to have been set so above any such envy, and malice, and sacrilege, never any Reformed Christians would ever have so maligned and despised, as to have sought to destroy them and their function: Nor can I indeed in charity think, any do so that are truly such.  

The excellencies of the Antiministerials.  As for their bitter enemies and rivals, these Inspirators, on the other side; I am ashamed to shame them so much, as I must needs do, if I should show the world their emptiness, shallowness, penury, meanness, nothingness, as to Reason, Religion, Learning, common Sense, pack-staffe Oratory; How gross, confused, raw, flat, insipid, affected they are in speaking or writing; how dark in doctrine; how disorderly in disputes; how impotent in persuasion; how impertinent in reproof; how unauthorative in all they say, and do, as Teachers; What perfect Battologists they are; what circles they make, and rounds they dance in their Praying and Sermoning; strong only in cavilling, and railing, and calumniating against true and able Ministers: And for their writings, with which they have lately so crammed and abused the world; how little have they set out to any other purpose, save only to waste a great deal of good paper; and to make the world believe, they were richly laden, because they spread so large sails? How do their pamphlets cheat the well meaning buyers and readers with the decoy of some very specious and spiritual title; as if all were Manna, and Aaron's rod, which were in their Arks; when there is nothing but such emblems, for the most part, 
1 Sam. 6.4.  of Mice and emrod's, as the Philistines put into the Ark of God, as memorials of their sin, their shame, and punishment? What Reader may not tear their books, with turning the leaves to and fro, before ever he finds acuteness, or solidity; learning, or piety; Truth, or Charity; Divinity, or Humanity; Spirituals, or Rationals; but only antic fancies and affected words, strangely deforming ancient and true Theology, in its morals, mysteries and holy speculations; How much better had they wrote nothing, than so much, to so little good purpose, to so evil an intent; only to amuse the simple reader, with shows of rare notions; and by spiritless Prefacing, to lead on their ruder steleticks and declaiming against the Order, Government, Religion, Ministers, and Ministry of the Church of England; in which their scribble they mix so much copperass and gall with their ink, that they eat out all characters of Truth, Candour or Charity in their Papers, never affording them any word that may either savour of civility, as to ingenuous men; or of Justice, as to men of good learning and some merit; but all is written to deform them, their calling and Ministry, to expose them to vulgar scorns, to fit them for public victims to the cruel malice of the enemies of the reformed Religion. Indeed against the Ministry and Ministers of England they choose to write with Aqua fortis rather than any ink; and covet red ink rather than black, trusting more to their swords than their pens; nor do they confide so much in their Brains, as their hands; their insolency being far beyond their inventions; which tempts them rather to pistol Ministers by desperate Assasination, than to dispute with them in the Schools or by the Press.  
Nor is this any envious or injurious diminution of these men, 
11. It is no detraction or injury to prefer the Ministers of England before these pretenders to Inspiration. 2 Cor. 12 11.  (who own most of the good feathers they have to the preaching and writings of the Ministers of England, and not to any Inspirations:) but it's a just representation of their ungrateful vanity, and the Ministers real worth, who have excelled, wherein soever these pretenders are most defective: And defective they are in all things, wherein able and true Ministers have most excelled. If this stroke of my pen seems any thing of uncomely boasting, they have compelled us to it, and so may the better excuse, and bear with this our folly; which is not yet such, by their provoking examples of vapouring and vanity, but that we know by God's grace how to own, what ever is of God in any of them; and to ascribe what ever is good in Ministers, 
Pro defensione famae licita & honesta est la●● propria. Reg. Jur. Dese●sio est, non arrogantia. Amb. s. 118.  to the grace and bounty of God, who hath magnified his power in their weakness; And however we, now living, be Nothing, yet our excellent Predecessors, by whom the honour of this holy function hath been rightly derived to us, have merited from us, and all good men this acknowledgement to the praise of God's grace.  

The blessings which have come to this Church and Nation by the true Ministers.  That the godly, able and faithful Ministers in this Church of England have by God's blessing been the great restorers and conservators of good learning in this Nation; the liberal diffusers of ingenuous education; the valiant vindicators of the reformed Religion; the commendable examples of piety and virtue, in all kinds restraining, and reforming all sin, error, excess, profaneness, and superstition, by their good lives and doctrine; Teaching and encouraging all manner of holiness, civility, candour, meekness, gravity, and charity, throughout the whole Nation; What noble, worshipful, or ingenuous family hath not, or might not have, been bettered by them? (if they did not entertain them at illiberal rates, and ignoble distances: as too many used to do, below the honour of their calling, and merit of their worth:) What City, or Country Village hath not been beautified, and blessed by them? Where ever such Ministers lived, as became the dignity of their place, and profession, there hath always followed a good sense of piety, and a comely face both of Civility and Religion; And more might have been improved in every corner of the land, long ere this, if, what hath been oft vapoured and flourished, had been really performed; that is, the settling of a competent maintenance every where for a competent Minister. 
Cogit ad turpia necessitas. Non habet virtus inimicam praeter paupertatem & invidiam. Eras. Et ornamentum & munimentum urbis & Ecclesiae, Ambrose.  Scandalous live have been no small cause of too many scandalous Ministers; whom necessity oft compelled to things uncomely, both for their society and support. Upon whose sores these flesh-flyes●, the enemies of the Ministry, are always lighting and biting; loath to see, or hear of, those many incomparable Ministers, who have been in many places of this Church, as Saint Ambrose was said to be in Milan, both the ornament of the City and defence of Religion: In stead of whom, some new Jesuitick Modellers would fain bring a company of Locusts and Caterpillars upon the face of the land, a sort of illiterate and unordained Teachers, who like ambulatory Arabs, or wand'ring Scythians, must every week or month change their quarters, as fast, as they have devoured silly widows houses: These in a short time will not be much beyond Cantors and Vagrants; 
As the old Circu●celliones.  like rolling stones, neither getting moss themselves, nor raising any building of piety, or sound knowledge in others; for the same small stock always serves their turn, in their several gests and quarters: By this means (they hope) the Church and State in a short time will be spoiled of all those fair flowers of good Scholars and able constant Ministers, which were well rooted in learning, and plentifully watered with the dew of heaven, (the gifts and graces of God's Spirit:) that so there may be room enough, for those rank and ill weeds to spread all over this English garden and field: under whose specious covert of spiritualty all sort of venomous Serpents and hurtful beasts may be hidden, till they are so multiplied, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz.  that through mutual jealousies and dissensions, they fall to tearing and devouring one another; for, however, like Serpents, wicked men may for a while twine together, yet their different heads will soon find, wherewith to exercise their stings and teeth against each other; Impious men's confederacies are not friendship but faction and conspiracy. Nothing being more in consistent, than ignorance, error, and impiety; which having no principles of union or order in them, can have nothing of firmness or stability among them.  
I doubt not, but there are, 
12. The blessings which good Christians own to good Ministers, under God.  (notwithstanding so many bitter spirits, and rebellious children, have become ungrateful Apostates, against this Church and ●its worthy Ministry) thousands of excellent Christians, who have not bowed the knee to these Baali●s: who have both cause and hearts to confess, that the feet of these messengers, the true Ministers of England, have brought light and peace to their souls; That their pious and constant labours have not been either so weak or unfruitful, as might in any sor● deserve, or justify such hard recompenses, as these now are, with which a foolish and unthankful generation seeks to requite the Lord, 
Deut. 32.6.  and his faithful servants, the true Ministers, whose names shall yet live among good Christians, with durable honour; 
Eccles. 7.1.  and their memories shall be precious as sweet Ointments, when these dead (yet busy) flies, who seek to corrupt them, 
Eccles. 10.1.  shall rot as dung on the face of the earth: Their unsavoury stench is already come up, and hath greatly defiled many parts of this Church; being justly offensive to all wise, and good men in the present age; and for the future they will be memorable for nothing, but illiterate impudence, ungrateful malice, and confused madness, who like beasts were able to waste a fair field, and desolate a well reformed Church; but never to cultivate or plant any thing like it.  
The field of this Church in many places, by the blessed labours of true and able husbandmen, was heretofore full of good corn; the valleys and hills did laugh and sing; poor and rich were happy in the great increases, with which the Lord of the harvest crowned the labours of his faithful Ministers; before the enemy had such liberty to sow his tares, even at noon day; yea in many places to rout the true labourers, to leave many places desolate, and only to scatter that self-sowing corn, which is like to that which springs on the house top, whereof the Mower shall never fill his hand, 
Psal. 129.7.  nor he that bindeth up the sheaves his bosom; Who sees not, that one handful of that crop, which was formerly wont to be tilled by the skilful and diligent hand of true and able Ministers, was, for its weighty soundness in knowledge, and modest fullness in humility, far more worth, than many sheaves and cartloads of these burnt, and blasted ears; whose pride pretends in one night to grow to such eminent gifts of the Spirit, for preaching, as shall exceed all the parts and studies of Ministers; when it's evident to all, that will but rub them in their hands, that these wild oats, and smutty ears, by lifting up their heads so high, do but proclaim their emptiness and lightness.  
And 'twere well, if they were only such cockle, such trash and light gear; they now grow to sharp thistles, thorns mixed with true weed; which seeks to starve, choke, and pull down to the earth, all the hopes and joy of the true labourers; that rich crop of truth, order, piety, charity, and sincerity, which was formerly in great plenty, and still is, in good measure, on the ground: Yea thousands of Christians, in many places of this Nation, do already grievously complain, of the sad and desolate estate, to which they are reduced for want of able and true Ministers, 
Amos 8.11. Psal. 106.15.  residing among them: crying out, that a famine of the Word is come upon them; and leanness is entered into their souls: having none to sow the immortal seed of the Word, or to dispense the bread of life to them, but a few stragglers now and then: of whose calling and authority to minister holy things, no wise man hath any confidence; and of whose insufficiency every way, all men have too much experience, where ever they obtrude themselves: That most Christians had rather (yea and better) want the Word and Sacraments, than receive them, so defiled, so nullified, by such unwashen, and unwarranted hands. For it is hardly to be believed, that those, who are so much enemies to the spirit of Christ in true Ministers (of which there hath been so great and good demonstrations, in gifts, lives, and successes) should either have, or come in the power of the same Spirit, which they so much despise, and blaspheme. Sure the Kingdom of Christ is not divided against itself; but is uniform, and constant; not depending on the various impulses of men's humours, fancies, and worldly interests, but established and governed by the most sure Word, and those holy rules, both for truth and order, therein contained: It is little sign of Christ's Spirit in men, to sow those seeds of errors and divisions which holy men have been always plucking up; or to build again that Babel, which so many godly Ministers have pulled down. But it becomes us Ministers not so much to dispute with these men about the Spirit, to which they so highly pretend; as to continue to outdo them in the fruits of the Spirit, as our famous and blessed forefathers have done, and to leave the decision to the Consciences of true, and wise Christians, and to the great Searcher of men's hearts, and tryer of men's spirits and works; who hath the Spirit of burning and refining; 
Isa. 4.4.  and who (if he hath not determined for the superfluity of wickedness, and ungrateful wontannesse of this Nation, to lay us quite waist and desolate) will in his due time (after these days of trial) throughly purge his floor, and weed his field; even this, 
Mal. 3.12.  so sadly havocked and neglected Church; In which there are still some fruit, that have a blessing in them; 
Isa. 65.8.  and which we hope he will not destroy, who knows how to separate between the precious and the vile.  
Mean time God's husbandmen, the true and Ordained Ministers, 
13. The patience and constancy of Ministers will best confute these pretenders.  must have patience, (but not slacken their diligence) after the holy example of those godly Bishops, and Presbyters of the Church in the times of the Arrian, Novatian, Donatistick, and others prevalencies and persecutions; The fierce and fiery spirit in the old heretics and schismatics could least of all endure with temper and moderation, those Bishops and Ministers which were soundest in their judgements, faithfullest in their places, and holiest in their lives; 
* Socrat. l. 1. c. 7. l. cap. 17. Can. African. Theod. l. 4 c. 12.  So that, not only they destroyed and drove away most of the orthodox Ministers, both Bishops and Presbyters, out of many Provinces in Africa, and so in Asia, as in Europe; but they sought with all fraud and force to destroy, that great Colosse of Christian Religion, the most renowned Bishop of Alexandria, 
* Omnes quos factionis macula s●ciavit in Athanasium conspirabant. Ruff. hist. l. 1. Toto orbe prosugus M. Athanasius sex annos in cisterna sine sole vixit. Id.  Athanasius, who was the wonder and astonishment of all the world, for his learning, piety, and constancy: standing like an unshaken rock of Truth amidst the troubled Sea of Arrian Errors.  
If the hand of Secular power will not maintain the ancient order of the true Ministers of England, in their Ministry, liberties, and lives, which we humbly crave and expect: 
* Vbicunque a perditis mala ista commissa sunt, ibi ferventius, atquae perfectius Christiana unitas profecit. Aust. Ep. 50. de pers●.  yet (we hope) the Spirit of Christ, and the power of heaven, will preserve us with good Consciences, amidst the trials, losses, contempts, and deaths, which we may encounter: And however the 
* Rev. 12.4. Rev. 2.  Tail of the Dragon, with many wind and insinuations, hath drawn after him many stars from the heaven of their formerly, (seemingly) sober, orderly, and godly profession, to the Earth of temporary successes, worldly applauses, secular compliances, and irregular motions, for vain glory, or for filthy lucre's sake; yet Christ will still preserve 
* Brightman in Apoc. Rev. ●3. 10.  in his right hand those stars, which shine by his light, and are placed by his Name, Power, and Authority in the Firmament of his Church; 
* Heb. 11.37. Persecutio Christiani nominis in crementum. Lact. Quanto magis premitur magis augetur. Id.  Although this may be the hour of temptation, which must come upon this Reformed Church, and the power of darkness, which may for a time have leave, to deny, betray, set at naught, and crucify afresh the Lord of Glory, in his true Ministers, and faithful servants; yet good men may be confident, * that their bonds and scourges, their revile, and cruel mockings, their being sawn asunder (between ignorance and error, schism and heresy, profaneness and hypocrisy, superstition and licentiousness;) The very indignities, restraints, injuries, and ruins of the godly Ministers, shall tend to the honour, 
Velut au●um, non v●rbis sed exiliis & ca●ce●●bus probatur fides, & ad potio●is metalli fulg●●em te●●●det. Ruff. Hist. l. 2. c. 6. Crudel●as fectae est ●lleceb●a; & s men est sanguis Christianorum. Tertul. Apol.  propagation, and more glorious restauration of the Reformed Religion; which of later times hath wanted, nothing so much, whereby to set forth its primitive lustre and power, as the constancy and patience of the Ministers and Professors of it in the point of comely suffering for the Truth. In which way the brightest beams of the Spirit of Glory are wont to appear: The base cowardly avoiding of sufferings, hath brought great reproaches upon many Ministers and other Christians; who (Proteus-like) by mean compliances, and palliations, suiting themselves to a disorderly and variating world, have much eclipsed and deformed the beauty and dignity of their holy Function, and Profession, both as Ministers, and as Christians.  
As it is far harder to suffer persecution, and to bear the burning coals of men's displeasure in our bosoms, than to make long prayers, or to preach soft and smooth Sermons; and to bandy safe disputes in the Sun shine of Peace, plenty, favour and prosperity: so more glory will then redound to God, and more honour to the Reformed Religion, from those sparkling rays and effusions, of grace, 
P o●um virtutes ut Aroma●●, qu● magis c●nteruntur, eo frangratius redolent. jeror.  which shall flow from excellent Ministers, when they are red hot in the forge of affliction, and hammered on the Anvil of the world's malice, than ever did from those faint and weaker beams, by which they shined in the easy and ordinary formalities of Religion; Nor will any thing more assure them, and the uncharitable world, that they have the Spirit of Christ in them of a Truth, than when they shall find they have holy and humble resolutions, to suffer with Christ, and his Church, rather than to reign with a wicked and irregular world; whose Jesuitick joys will then be fulfilled, and crowned with garlands, when they shall see the learning, piety, order, government, and honour of that Ministry, (which sometime flourished to the great regret of all its enemies, in this reformed Church) utterly prostrated, vilified, impoverished and expulsed.  
On the other side the spiritual joys of true and faithful Ministers, will be increased by their being beaten, and evil entreated, and cast out of their Synagogues; by their being reproached, scorned, and wounded unjustly; not only from their professed enemies of the Romish party; but even from those who were of their own household; who seemed to be their familiar friends: It is happier to have the least measure of Christ's Spirit in patience, truth, and power; than to make the greatest boasts, and to enjoy the loudest vulgar applauses, which those Chenaniahs seem to affect and aim at; 
1 King. 22.  who dare now to smite every where the true Prophets, the plain dealing Micaiahs, on the mouth; designing to feed all the true, able and faithful Ministers with the bread and water of affliction, because they will not comply with, or yield to that novel, lying, proud and disorderly spirit, with which their hearts and mouths are so filled with malice not only against the Ministry, but against the prosperity of this and all other reformed Churches: which folly or fury they would have styled and esteemed to be in them, the special gifts and inspirations of the Spirit of God.  
Proud and presumptuous men do not consider, what is most true; 
14. False pretensions to the Spirit.  
* Nulla erroris secta jam contra Ch●●sti veritatem nisi nomine c●ope●ta Christ●ano ad pugnand●m p●osilire au●et. Aust Ep 56.  That the greatest blasphemies against God's Spirit, and his Truth, are oft coloured over with greatest ostentation of the Spirit; as is evidently showed both in former and later times; Many have a name to 
* Revel. 3.1.  live by the Spirit, and covet to be called spiritual, who are dead in their lusts, and walk after the flesh. 
* Prov. 30 12.  They seem pure in their own eyes, and yet are not washed from their filthiness; Yea there is a generation, (O how lofty are their eyes!) yet are their teeth swords, and their jaw teeth as knives; Nothing is more cruel, than supercilious hypocrisy; 
* joh. 18.28.  They were forward to crucify Christ, who were shy of being defiled by entering into the Judgement Hall: They are most zealous to destroy the true Ministers, yea the very function and succession, who seem most devoted to be Teachers, Prophets, and Preachers of a new Spirit and form; Many seem rich in gifts and increased in spiritual endowments, thinking they need nothing of Christ's true Ministry, 
Revel. 3.17.  when they know not that they are poor, and naked, and blind, and miserable. 
Ephes. 6.12.  There are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) spiritual wickednesses usurpant in the high places of men's souls, as well as (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) more sordid and swinish spirits, that dwell in the lower region of men's lusts; It is expressly stigmatised on the foreheads of some pretenders to the Spirit, 
jude 19  (which was the glory of those first and purest times) that they are sensual not having the Spirit: 
Irenaeus: l. 3. c. 1. of the Gnasticks, andValentinians. Gloriantur se ●mendatores esse Apostolorum: perfectam cognitionmen non habuisse Apostolos. cap. 2. Dicunt se non tantum Presbyteris sed & Apostolis sapientiores, sinceram invenisse veritatem: So the Circumcelliones, Quae non viderunt confingunt; opiniones su●s habentes pro Deo: honores quos non habuerunt se habuisse protestantur. Isid. Hisp. de off. Eccl. l. 3. c. 15.  Vain and proud ignorance (as we see in primitive times) is not only content to be without the true, wise, humble and orderly Spirit of God, but they must also study to cover their follies, disorders, and hypocrisies with the shows of it: as if it were not enough to sin against its manifest rules and examples in the Word; which have always been observed in the Church; unless they impute also to it, their simplicities, fondnesses, impudencies, filthy dreams, extravagancies, and confusions: Counting it no shame to ascribe those unreasonable and absurd motions, speeches and actions, to Gods most wise and holy Spirit; which any man of right reason and sober sense, or common ingenuity and modesty, would be ashamed to own.  
Our humble prayer is, that these new modellers, and pretenders to the Spirit may learn not to blaspheme; not to grieve, resist, and do despite to the Spirit of God; which hath been, and still is evidently manifest in the true Ministers of this Church; and our earnest study shall be, that we may be truly endued with such gifts, graces, and fruits of the Spirit of Christ, that we may both speak, and do, and suffer, as becomes good Christians, and true Ministers, after the example of holy men, and of our great Master, Bishop and Ordainer, Jesus Christ: That so the judicious Charity of those, that excel in virtue, wisdom, faith, and humility, may have cause to say the Lord hath sent us in the power, as well as in the order and office of the Ministry, to which we were rightly ordained: On the other side we fear, that the great earthquakes in the Church and darkness over the Reformed Religion, (which may follow the true Ministers being set at naught and crucified, by the malice and wantonness of men) may in after times, give too much cause to those, 
Mat. 27.54.  that now neglect us, or afflict us, to say, as the Centurion did of Christ, Doubtless these were the messengers of the most high God; the true Ministers of Jesus Christ, and of his Gospel to this Church.  
While we have any liberty and leave to live as Ministers, it will become us, not to be so discouraged by the impotent malice of any enemies, as to desert this holy calling, whereto the Lord by a right ordination in this Church hath duly called us; Not to look back to the world having once put our hands to this plough; to consider our persecutors no further than to pity them, and pray for them: notwithstanding all the injuries, and blasphemies, not against us so much, as against God; while they fear not to ascribe the great and good effects, which the Lord hath vouchsafed to work by his Ministers upon the hearts of thousands in England, to Beelzebub, 
Mat. 12.24.  to the spirit of Antichrist; or to any thing rather than to own the Spirit of Christ among us, which he hath promised should ever be with his true and faithful Ministers, in an holy succession of authority, and power, to the end of the world.  

Scandalous inconstancy of Professors.  Indeed the greatest grief to the Souls of all godly Ministers; and which hath brought the greatest scandal and dehonestation on their Ministry, (next to some of their own gross failings) is this; when the world sees so many of those, who seemed to be baptised with water, and with the Spirit; to have been illuminated, and sanctified by their teaching; to have tasted of the heavenly gift, 
Heb. 6.5.  and the powers of the world to come (that is, of the authority and efficacy of the Evangelicall Ministry, which was to come after the levitical and aaronical order) Many who seemed to have rejoiced for many years, in those burning and shining lights of this Churches Ministers; to have (by their Ministry) been well instructed, reform, washed, and escaped from the pollutions of this world, That (I say) some of these like Jesuru●, should thus lift up the heel, and thus kick against the Ministers and Ministry; like Demasses, thus to forsake them; like Judasses' thus to betray them, whom lately they kissed and followed as Disciples; like Swine that they should thus turn and revile those, that cast pearl before them; returning to the wallowing in the mire and dirt of unjust, covetous, ambitious, erroneous, seditious, licentious, perjurious, malicious, and sacrilegious courses; No more now ashamed of their lusts, than those unclean beasts are of their filthiness in the midst of the fairest Sunshine day; and when they are nearest to the most pure and Crystal streams; But the light which they will not see in this their day shining on them, and discovering the frauds and evil of their ways, they may after see in that darkness, to which they are hastening, and to which they seem even of God to be condemned.  
But to conclude my answer in this particular, 
15. Conclusion and resignation of our Ministry, if, etc.  wherein the Antiministerial adversaries pretend to such spiritual gifts and special calling, beyond the ordained and settled Ministry; if any excellent Christians, or any of those, that have either wisdom to discern, or power to dispose of things, to the advantage of this Church and State; if they do in their judgements conceive, or in their upright consciences, laying aside all partialities, and obliquing to worldly interest, but merely regarding the glory of God, the good of souls, and the honour of the reformed Religion, if they shall conclude that there is indeed more evidence, and power of God's Spirit both in gifts Ministerial, and in holy successes, in those men that style themselves inspired men, special Prophets, and new modelled Preachers: if they be found to have more of godly learning, of sound wisdom, in the mysteries of Christ, of sincere piety, zeal and charity to the glory of God and men's souls good; if they are filled with divine endowments, for praying, preaching, duly exhibiting the holy Mysteries, for edifying the Church, for maintaining the truth of the reformed Religion, and the peace of this Church and Nation; if they have greater courage, constancy, industry, and conscience to carry on the great work of saving souls; if they have more authority, from the word of Christ, from the Apostles practise, from the Catholic precedents of the Church of Christ, in all ages and places; by which to clear their call, to the work of the Ministry, beyond what is produced for the ancient, and ordained Ministry of this Church; Truly we do not desire to be further injurious or hindrances to any men's souls: God forbidden the Ministers of the Church of England should be so much lovers or valuers of themselves, or envious to other men's excellencies, or enemies to your and the Church's welfare, as not to be willing to be laid aside, that these new men's more immediate and greater sufficiencies, higher inspirations, and diviner authority, may do that work, to which we are found so unsufficient, defective and unworthy.  
But if these pretenders to more spiritual prophesying, preaching and living, be by wise and godly men (who love not to mock God, or dally with matters of salvation and eternity, (which is the end of Religion) weighed in the balance of the sanctuary; of the divine institution; of Christ's mission; of the Apostles succession; of the primitive custom; and of the Catholic order in all ages and Churches; if the grounds of right reason, of good order, policy and government be duly considered, which require distinction in all societies, sacred and civil, and avoid confusion (most) in the things of God; if the judgement of the most learned, useful, and holy men in all ages be pondered; if these new men's Spirits and gifts be throughly tried by the touchstone of God's Word; if their secular aims and warpings to the world be narrowly looked into; if the deformity of their words and works be considered; if their simple or scandalous writings be duly examined; if the successes of their endeavours, and essays hitherto in many places, be seriously thought of, (which are evidently proved to be very sad and bad: little promoting either truth or peace; holiness or comfort to any people's souls; nor any prosperity and advancement to this Church, or any Christian reform Religion;) if they be found in ignorance and weakness, or in factiousness and insolences, or in pride and avarice, or in erroneousness, and licentiousness, so fare too light, that they are not so much, as the dust of the balance, compared to the real excellencies of those true Ministers of this Church, which have been, and still are, and may be in this Church, (if men be not all given over to lusts and strong delusions) God forbidden any excellent Christians should be tempted by fear, or flattery, or any fallacy of novelty, gain or liberty, to desire or endeavour, or approve a change; which will be so shamefully and desperately pernicious both to themselves, and to their posterity.   

BUt these Antiministerial adversaries, 
4. Calumny or Cavil. Against humane and secular learning in Ministers.  who would fain impose upon the credulous world, with the pretensions of some special gifts and Inspirations of God's Spirit (which are as yet no way discovered by them, in word or deed, as I have showed) being conscious to themselves, that indeed they come short of those common endowments, by which the minds of men, are oft much improved, through study and good learning: they seek to oppose and decry that in all Christians, and especially in Ministers, which they despair of themselves: So that not a dumb spirit, but a silly, prating, and illiterate one possesses them; which cries out against all humane learning, and useful Studies, as the devils did against Christ; What have we to do with thee? 
Matth. 8.29.  Great calumnies and contempts are raised by these men, and their Disciples against all liberal Arts and Sciences, all skill in the tongues and histories; against all Books but the Bible, (and some of them can hardly dispense with that too, since they take all books to be of the same nature with those conjuring Books which were burnt, Act. 19.19.) against the Schools of the Prophets, and all Universities, as heathenish, Antichristian, marks of the Beast; as deformities, darken, and impertinencies, where we have Scripture light; Also prejudicial to that more immediate divine teaching or Institution to which they pretend, and by which they say, they learn, and teach all true Religion; which they tell us is so sufficiently furnished, and fortified, as the new Jerusalem, with its own walls, 
Revel. 21.  made of precious stones, (the impregnable strength of truth, and the splendour of the Spirits gifts) that it needs none of these mudwalls and bulwarks of earth, which men have cast up; Beautified enough with its own native innocency and glory, it desires not any of these rags, and additional tatters of humane learning; which (they say) hath so tossed and torn Religion with infinite, and intricate disputes, that the solidness and simplicity of true Divinity is almost quite lost, and confounded. Christ is almost oppressed by the crowds, and throngs of such as are called Rabbis and learned men: who may well spare their pains in the Church of Christ; 
Isai. 54.13. joh. 14.26. joh. 16.13.  where the Lord hath promised that all shall be taught of God, that his Spirit shall teach them all things, and lead them into all truth.  
Answ. I see the Devil is never more knave, 
Answ. 1. The craft and folly of this cavil against humane learning.  than when he would seem to turn fool; How willing is he to have all men as ignorant, weak, and unlearned, as these Objecters are, that so none might discern his snares, and gin●, of which these Ignato's are to be his setters; fain would he have all Christians, yea, and Preachers too, such 
* Hos. 7.11.  silly birds without heart; that they might easily be circumvented by his stratagems, and catched with his devices; The better to act those Tragedies which he intends against the Reformed Churches, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 6.  he would have the windows shut up, and the light shut out; These are the Fauxes with dark lanterns, to blow up all; and the Judasses', who are guides to them, that are to take Christ, with swords and staves; O how fain would some men, that the Sun were set, that their glowworms might shine; that the light of the house were extinguished; 
In subversione fidei nullum ab ignorantia remedium est. Saresb.  that so their sparks might appear, which they have kindled to themselves, in their shining corners, and upon their private hearths.  
Truly this calumny against good learning, hath as much surprised me and my brethren the Ministers of this Church, as the accusation of Fimbria did question Scaevola; 
Quaerentibus quid●in Scaevola same vulnerato ess●t accusaturus, respondit, qu●d totum corpore ferrum non receperat. Tul. orat. pro Sex. Ros. Vero deficiente crimine laudem ipsam in vituperium vertit invidia. Tul. Act. 18 24. & 28. Act. 26.24.  who was impleaded by the other, for not receiving that poniard deeper into his breast, wherewith he stabbed him, and intended to have dispatched him; The learned, and godly Ministers in England, never thought this would be laid to their charge, as a fault, the want of which had been a foul shame, and a just reproach to them: As the enjoyment of it was a great honour and advantage, both to them and to the Reformed Religion; They little suspected, that among Christians, Apollos should be forced to excuse his eloquent and potent demonstrations; or S. Paul his sober and sanctified learning, in which he excelled, worthy of that famous City and University Tarsus, of which he had the honour to be free, and pleaded it as a privilege, Act. 21.39. Which learning made him not so mad, as those were who suspected, and accused him, that much learning had made him mad. And if humane learning be such old clouts and rotten rags, as these men of most beggarly elements pretend, (and we confess it is so, compared to, and destitute of, those soulsaving Truths, which are divinely revealed) yet there may be good use of them; 
jer. 38.11.  if it be but to help the Jeremies, (the Prophets and Ministers of the Lord) out of those dungeons and mire, where otherways their enemies would have them ever to be lodged, both sordidly, and shamefully, and obscurely.  
Nothing (O you excellent Christians) is less necessary, than to paint this Sun, or polish this pearl, to set forth to you the use and necessity of good learning: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. in d●cu● Tryph.  of the benefit and blessing whereof in this Church yourselves are so much partakers, and whereof you are so great esteemers, and encouragers; And nothing shows good learning more necessary to the Church and true Religion, both as Christian and reformed, than this; That the Devil by vain and fallacious instruments often hath, and still seeks to deprive them of that weapon, and defence, which he hath used with great strength, and cunning, for his chiefest arms; both offensive against the truths of religion; and defensive for his own most damnable doctrines and delusions. What havoc would he soon make of sound doctrine, 
Cres●onius the heretic oft complained that Saint. Austin was too full of his Logic and Syllogisms, when he could not answer his reasons. In the Emperor Charles 5. time: 1524.  as in former ages he endeavoured, by those learned, and subtle Sophisters, his instruments, and emissaries on every side, if there were none on the Truth's side able to encounter him, and his agitators in that post of learning! No wonder if the Wolf would have the Flock without Mastiffs, or these without teeth: it were much for his, little for the flocks ease and advantage. Although the Devil (an old accuser) must needs be a cunning Orator too, and be furnished with all the swasive arts of insinuation, which he fits to the several geniusses of men and times; yet he never till of late in Germany, and now in England had confidence to make use of this place of Oratory, to persuade Christians to burn all other Books, that they might better study and understand the Bible; yea and the Bible too, that they might better understand the mind of God: Which is all one, as if the Israelites should have been persuaded to have rid themselves of the cumber of their swords, spears, and shields, that so they might better defend themselves; or that they should have neither file nor grindstone to sharpen the natural bluntness, 
1 Sam. 13.  or clear the rustiness of their weapons; while yet the Philistims were all well armed, and daily preparing to battle; Against whom there was no such warrant of a special divine protection, as to make the people of God presume, to neglect the use of those arms which art had prepared, and use had taught, how to imply. We see that Jonathans' heroic motion carries him not upon that successful and great adventure, without his sword and armourbearer. 
1 Sam. 14.13.  Nor did David's confidence in God's protection, of which he had former experiences, when he was without any arms, against the Lion and Bears; nor yet the assurance he had, 
1 Sam. 17.  of the goodness of his cause; or of the pride and profaneness of his enemy; none of these made him neglect to take, and use such arms, 
2 Sam. 5.6. 2 Pet. 3.  as he thought most convenient. The blind and the lame (men of feeble and confused spirits; unlearned and unstable minds) which are hated of David's soul, are ill assistants in David's wars, against the Jebusites, who study to defend against him, or to surprise from him the City of David, or rather the City of God; which is the Metropolis where grace and truth do dwell.  
It is certain, that next to the primitive gifts of miracles, 
2. Humane learning succeeded miraculous and extraordinary gifts.  the gifts of humane learning have stood the Church of Christ in most stead. For ever since the Apostles and Ministers of Christ, assisted with extraordinary endowments of the Spirit, had by the foolishness of preaching, (as by David's improbable weapons against Goliahs' complete armature) vanquished that old Idolatrous power 
* Nec miracula● illa in nostra tempora durare permissa sunt; ne animus semper visibilia quareret, & eorum consuetudine frigesceret quorum novitate flagravit. Aust. de ver. Rel. c. 15.  of heathenism, which prevailed in the world; and was long upheld by shows of learning, eloquence, and (in that way) vain philosophy; The Church of Christ hath, ever since the cessation of those Miraculous gifts, (which attended only the first conquests) made use of that very sword of that prostrated Giant; good learning; both to dispatch him, and to defend itself; finding that both in humane and divine encounters, there is none like to that, if managed by a proportionate arm and strength.  

Quantum ratio dat homini, tantum lit eratura rationi, religio literaturae, & religioni gratia. Casaub. Quantum a bestas d●stamus, eo magis ad Deum appropinqua●●. Sen.  For, hereby the mind, and all intellectual faculties of men's souls (which are the noblest and divinest) are more easily and fully instructed; more speedily improved in all the riches of wisdom and knowledge; which are part of the glory, and Image of God on man's nature. By this, which we call good learning, all Truths, both humane and divine, natural, politic, moral and Theological; useful either for speculation, or practise, are more clearly extricated, and unfolded out of the depths, darkness, and ambiguity of words (which are but the shadows of things) by the 
* Languages unlock and open Truth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phal. Ep.  skill in Languages; which are the scabbards and shells, wherein wisdom is shut up. The inscription on Christ's cross is in three languages, Hebrew, Greek & Latin, Luk. 23.38. Intimating as the divulging of the Gospel to many tongues and Nations; so that the mystery of Christ crucified is not to be fully and tightly understood, without the keys of these three learned and principal languages; with which the Church hath flourished. Certainly it is not easy for unlearned men to consider how great use there is even of Grammar, which is the first and roughest file that good learning applies to polish the mind with all; for much of the true sense even of the holy Scriptures, as well as of other Records, depends upon the true writing or Orthography, the exact derivation or etymology, and the regular Syntaxis or conjoining of words: yea that Critical part of literature, which is the finest file or searse of Truth (wherein some men's wit and curiosity only vapour, and soar high, like birds of large feathers, and small bodies) yet it is of excellent use, when by men of sober learning it is applied to the service of religion; Many times much Divinity depends on small particles, rightly understood, upon one letter; upon such a mood, or tense, or case, and the like; many errors are engendered and nourished by false translations, and mistakes of words or letters; many truths are restored and established, by the true meaning of them, asserted upon good grounds, and just observations; which hath been done with great accurateness, by 
* Erasmus. Drusius. Hensius. Grotius. Salmasius. Fullerus. Lud. de Dieu, and others.  men of incomparable excellency in this kind these last hundred years; equal to, if not for the most part, beyond the exactness of the ancient Fathers or writers. Herein infinite observations of humane writers are happily made, and usefully applied, as to the propriety of words and phrases used in the sacred originals of the Word of God, so as thereby to attain their genuine and emphatic sense: also for the clearing of many passages and allusions which are in the Scriptures: referring to things natural and historical, in the manners, and customs of the nations. This once done, 
Logic disposeth. Qui logica carent materias lacerant, ut catuli panes. Melan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 6.  all Truths are by the methods and reasoning of Logic easily disintangled, and fairly vindicated from the snarlings, sophisms, and fallacies, with which error, ignorance or calumniating malice seek to obscure or disguise them, or therein to wrap up and cover themselves; darkening wisdom by words without understanding. After this they are by the same art handsomely distributed, and methodically wound up in several clews and bottoms according to those various Truths which that excellent art hath spun out; That thus digested, they may again be brought forth unfolded and presented to others in that order and beauty of eloquence which 
* Rhetoric communicates to others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. or. 23.  Rhetoric teacheth: By which truths have both an edge and lustre set on them, do most adorn them, and enforce to the quickest prevalencies on men's minds, and the firmest impressions on their passions and affections; that so their rational vigour may hold out to men's actions; and extend to the ethics or morality of civil conversation, which is the politure of men's hearts and hands; The softner and sweetner of violent passions, and rougher manners, to the candour and equity of polity and society: This civility was, and is the preface and forerunner of Religion, the great preparative to piety, the confines of Christianity, which never thrives until barbarity be rooted up, and some learning with morality be sown and planted among men. Nor did Christian Religion ever extend its pavilion much further, than the tents of Learning and Civility had been pitched by the conquests and colonies of the Greeks and Romans.  
Thus by this golden circle, and crystal medium of true learning, the short, dim, and weaker sight of our reason, 
Matth. 6.23.  (whose very light is become dark by sin, bleared with its own fancies, and almost put out by its grosser lusts and passions) may (as by the help of perspective or optic glasses) be mightily strengthened and extended, while it sees, 
History. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id.  as with the united vigour of the many thousand visual rays and eyes of those, who saw before us; That so those few conjectures, those dark and ambiguous experiences, which any man's short sight and single life can afford him, may be ampliated, cleared, and confirmed by those many testimonies and historical monuments, which others have left in their learned writings: which draw as it were, the lesser rivulets of various observations, from several times, pens and places, to meet in one great and noble current of true Religion, which is the wisest observer and devoutest admirer of what true learning most sets forth; the providence, justice, power, goodness, patience, and mercy of the wise, great, and holy God: the Creator, ruler, and preserver of all things, 
Psal. 8.  but chief the regarder of the sons of men.  
God hath therefore blest his Church with good learning, that those small stocks, and portions of wisdom, which any man's private patrimony affords him, either by innate parts, or acquired experiments, (which, for the most part, would amount to no more, than the furnishing of a portable pedlars pack, with small wares, toys, and trinkets; fit to please children, idiots, and country people) may be improved by a joint stock, 
Humanus s nsus cum sarcitur alieno invento c●to attenuatur de prop●io. Cassiod.  and united commerce of prudent observations; that so men might drive a great and public trade of wisdom, to the infinite enriching, and adorning both of Church and State, both of Polity and Religion: These two being the great luminaries and excellencies of humane Nature; the one to rule the day wherein we stand related to God, in piety; the other to rule the night, wherein we are related to each other, by humanity, equity, charity, and bonds of civil society. Which innate virtues and properties of man's nature (Reason, and Religion) once neglected, and until'd, for want of that culture, which good learning, and that sof ening, 
Barbarity succeeds the want of learning, as darkness, the Sun's absence.  which ingenuous education brings to the mind and manners of men; who sees not, by miserable experience, how mankind runs out to weeds? wholenations degenerate to brutish barbarity: as among the Tartars, Negroes, and Indians?  
Yea even among people, where some are civilised by literature and the profession of Christian religion, we find, by daily experience, that the unlearned sort are either gross, dull, and very indocible; 
St●lide feroces. Tac.  or else they are rough, impolished and insolent, prone to a rustic impudence, and clownish untractableness; especially when they imagine they have (or dare arrogate to themselves) a power and liberty of speaking, and doing what they list; Nothing is sacred, nothing is civil among those, that carry all by ignorant confidence and brutish strength; 
Scientia non habet ●●micum p●aeter ignorantem.  we see in those of the Antiministerial faction, that by want of learning (whereof they are generally guilty) men only learn this Indian or Turkish quality, to hate, contemn and seek to destroy all good learning, which is nothing else, but the good husbandry and great improvement of the reasonable soul in itself to God and to others: Therefore the ambition of these Ignoramusses, 
2 Tim. 3.8.  is like the magic cunning of Jannes and Jambres; chief vented, and exercised, by a most impotent pride, and malice, in despising, and resisting those Mosesses, the true Ministers of the Church: the planters, preservers, reformers, and vindicators and deliverers (under God) of true Religion, who have been, and are, (many of them) eminently learned: most of them, competently; so as at least to make a fair and ingenuous use of other men's more accurate and solid labours, who are their (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) brethren of the same holy function and Ministry; who have generally been in all ages and places, the magazines, or storehouses of all good learning; which I may affirm without any envy, or diminution, to those many excellent Gentlemen of this or other Nations, who have added to the honour of their birth, and other accomplishments of breeding, this most eminent crown and beauty of all, Good learning.  
It is a work then fit for Lucifer, 
3. To cry down good learning is only fit for Luciferians.  (so to contradict his name by his deeds) to pretend light, and intent darkness; to cry up the spirit, which is easily done; that he may cry down learning, which is hardlyer attained, than the other is said: Who can wonder, if the Philistines would fain put out the eyes of our Samsons, (having once bound, and hampered them with poor and straightened conditions) that so they may less fear their strength, 
judg. 16.21.  and safely mock them, and their reformed Religion: which never so thrived (after miraculous gifts were ceased) as when the forces and glory of the Gentiles came in to Christ; 
Isa. 60.11.  
Rev. 21.26. Vid. Clem. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 6. Vult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  when Christianity was graffed on the old stock of heathen learning and philosophy; which now brings forth fruit, not after the old crabbed sourness, but after the sweetness of the new Olive-tion, with which it is headed; yea we see, when Christian Religion ran out to much barbarity, illiterate ignorance, and superstition, for many centuries, till the last, (for want of the culture, and manuring of learning) it brought forth little fair fruits; but much of Legendary fables, lying wonders, religious Romances, stories of Chivalry in holy wars and E●ra●tries in Religion: The best effects were the Schoolemen● cloistered curiosities and intricate disputes; who rather hewed and cut the pillars of Christian Religion, into small chips and shave; than added much to the polishing and establishing of them; so intangling Philosophy with Divinity, as confounded both, much advanced neither; all excellent things, worthy to be known, being wrapped up in obscurity; or set forth in such barbarous and fulsome Latin, that they were like fair Irish bodies in course, and ragged mantles; And this, for want of that method and texture of learning, which might so carded and fever each matter from other, as might give both beauty and distinctness to them.  
Which we see hath been done this last hundred years and more; 
The advantages to religion by learning.  in which so many men of admirable learning and industry have by the help of printing (with which the world is now rather surfeited than nourished) brought forth to their beauty, by an happy regeneration, so many of the ancient writers, both Christian and heathen; (which were formerly buried in obscure cloisters, and useless retirements, as in their graves; eaten with worms and covered with dust.) So that no Sanhedrin of the Jews; no Senate at Athens, or Rome; no Synod, or Council of Christians were ever so, at once, completed and furnished with excellent men in all kinds, as our Christian Libraries now every where are; In which there are attending on Christian Religion (which is as the King's daughter, 
Psal. 45.23.  all glorious within) those virgins, which be not her fellows so much, as her handmaids: who cloth her with garments, wrought with needlework in divers colours; embroidered with the sublimity and gravity of Plato; with the method and acuteness of Aristotle; 
Of Plutarch it is said: if all Authors were lost, he alone might supply.  with the morals and suavity of Seneca and Plutarch (who alone is a Library;) with the eloquence and oratory of Demosthenes, Tully, and Quintilian; with the florid language, and sober sense of Xenophon, Caesar, Livy, Tacitus, and other excellent historians; with the various observations of the most learned Varro (whose life was spared in civil dissensions for his incomparable learning: 
Vivat Varro doctissi●us Romanorum. ) so of Pliny, Ptolemy, and other searchers into all curiosities of Nature and Art: Besides these, the very goat's hair, 
Exod. 37.7.  and badger skin's too, are made to serve the Tabernacle of the Lord; the elegancies of Homer, Virgil, and other Poets; (who are magazines of fancy, 
Of Virgil it is said, if all Sciences were lost they might be found in him.  and masters of wit) are useful: which way of expressing truth and religion in pathetic and poetic ways of devotion the Spirit of God abhorreth not, as we see in some holy Poets who were writers of some part of the Scripture, as in Job, Psalms, Canticles, Lamentations, and other places: where piety and poetry, truth and elegancy, Divinity and sacred curiosity, (in meete●s and Acrostiches) meet together: Teaching us, That God, who is full of infinite varieties, and yet but one perfect simplicity, is to be seen, served, and praised, in his several gifts, to any of which Christian Religion (which is of all religions the most absolute, perfect and comprehensive) can have no abhorrency; 
Grata de Deo fama in artibus sparsa.  since they all flow from God, and return to him, through any wise and gracious heart; which as a limbeck or hot still, extracts somewhat spiritual out of every thing, of nature, art, experience, or history.  
From these well stored quivers of humane learning in all kinds, Christian Religion hath so furnished herself with excellent, and sharp arrows of all sorts; that she easily makes ready her bow, and shoots against the face of any adversaries that dare provoke her; either in Languages, Arts, or Sciences; In Logic, Rhetoric, History Antiquity; in Philosophy, natural, moral, or political; In all which, by much converting with, and contemplation of, those ancient goodly pieces, the Church of Christ hath, 
Gen 30.39.  (as jacob's sheep did by looking upon the variegated rods) brought forth answerable parallels of incomparable learning, in all kinds; So that Pharaohs daughter, matched thus to Solomon, 
Psal. 45.10.  (the learning of the heathens joined to Christian Religion) may very well forget her father's house; in stead of which (since the King of the Church hath delighted in her beauty) she hath brought forth children, which she may make Princes in all the Provinces of good learning; which are become tributary to Christ, 
Psal. 45.6.  and subject to his Kingdom of righteousness and Sceptre of truth.  
But O how different, 
4. Devil's devises against Religion and Learning.  many faced and cross grained are the Devils engines, methods and temptations! His first was to persuade by the speciousness of increased and diviner wisdom, 
* Gen. 3.5.  to eat of that forbidden fruit which the tree of knowledge of good and evil did bear; This was a pleasant bait, but pernicious; a golden, but poisonous and deadly arrow; Now the duller devil out of his almost exhausted quiver, produceth this iron headed, blunt, and rusty shaft; tempting Christians to abandon all good literature, and humane means of attaining knowledge both Divine and humane: And since he sped so well by this first temptation of proud curiosity, to be like to Gods, in eating what was forbidden; he despairs not to make us now like beasts; by persuading us to abstain from that tree of knowledge, which the Lord allows us; and which his providence hath caused to flourish in the garden of his Church; and which doth not only bear fair and excellent fruits, which are desirable to make one wise to salvation, 
Revel. 22.2.  but the very leaves of good learning, are for the healing of the Nations: Many defects are thereby supplied in humane societies; many immoralities restrained; many diseases cured, as to the outward contagion, and covered as to the deformity; to all which, the nature of man is other ways subject, and so exposed, 
Quod vomeres, rastra, ●ratra gleba, hoc disciplinae sunt anima. Varro.  that we see in all ages, the barbarity of any people, either at first, or in the relapse, is chief imputable to the want of good literature; and that civility, which is as the flower and cream, always rising from learning; which only supples the roughness, and brawny callousnesse, which grows by long serity and rudeness on men's minds and manners; Learning, like the warmer beams of the approaching Sun, only hath force to ●haw, and melt that frozen rigour of men's natures; to adorn them with a sweet and florid beauty; 
Animi cultus est quidam humanitatis cibus. Tul. de fin. l. ●.  to enrich them to a summer's fertility: which without this, are ever squalid, and oppressed with a winter's form, and horrid barrenness, ever accompanying mankind in the absence and destitution of learning: which mightily prepares men's hearts and minds for the seed of the Gospel, and for the harvest of true religion, which affords the best fruits of wisdom and tranquillity to the souls of men.  
There is no doubt but Satan hath found himself, for these last hundred and fifty years, (since the happy restauration of learning first, and then of Religion) much chained, hampered, and galled by those excellent gifts of all sorts of good learning (which are as the string to the bow, and as feathers to the arrows of Truth) wherewith God hath mightily fenced and adorned his Church, as he did in the 3, 4, 5, and 6 Centuries, after that miraculous gifts were quite ceased, or much abated; in which times the Lord stirred up mighty men of incomparable learning, to fight the battles of the Lord, of his Truth of his Church, against heathenish and heretical adversaries. Drive away good learning out of any Church and Nation by famine, starving it: or by military insolency, banishing it; the devil (no doubt) would be much more at his ease and liberty, as among Indians in barbarous idolatry; or Turks in ridiculous Mahometry; or among the sillier sort of Papists in sapless superstitions; or among the wilder generation of Enthusiasts in their various fancies and most incongruous dreams; all which grossly err, and covet to infect others through ignorance even in the matters of right Reason as well as Religion; and are destroyed for want of sound and sober knowledge; 
Hos. 4.6.  which is scarce attainable even in Religion (without a miracle) where either people despise, or Teachers are void of that assistance, which good learning affords.  
Which however thousands of good Christians, both men and women, have not had in the mass and bulk, yet they have enjoyed the spirits virtue and benefit of it (as it were more abstract and refined) by the studies, labours, instructions, and persuasions, which their learned Ministers have so prepared for them, and fitly derived to them; as they did in England both by preaching and by writing. The Devil would have less trouble to watch Christians in the Church, lest they should fly from his camp to God's tents, if he could persuade them to put out their own eyes, and the eyes of their guides and Pastors too: or else, to shut up themselves into some blind corners; and confine the Christian reformed Religion to obscure ●els, and ●●lly conventicles; where, in stead of the Sun's fair light of 
* Sua●eo ne vescentium dentibus edentulus invideat; nec oculos caprearum talpae conte●mat. Hieron. ad Magnum, de indictis Christanis.  true Reason, good Learning, and sound Religion; men should like Owls and Bats, and Mouls, only howl, and chatter, and scratch one another in the dark. We know there are such kind of animals, which are ready to curse the day: and cannot abide the light, because their eyes are weak, their works are dark, and both minds and manners are deformed.  
The despisers of good learning are not only spiteful enemies to the Christian reformed Religion (whose perfection disdaineth not to use those good gifts, which come from the 
* jam 1.17.  Father of lights, 
5. Despisers of learning are enemies to reason.  (any more than a gracious soul doth its eyes, and other senses of the body:) but they are also silly abusers and degraders even of humane nature; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Mei. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5.  whose divine excellency, Reason, no man above the degree of brutish stupidity, Bedlam madness, or devilish envy, ever sought to deprave, or depress: No doubt such apes knowing their own uncomely want of tails, would be glad, if they could bring it in fashion, for all beasts to have none: and persuade them to cut off, (as burdens, and deformities) those postern ornaments and helms of the body, wherewith nature hath furnished the nobler, comelyer, and stronger creatures: But this mutilating of reason and deforming of Religion, by putting out the eyes, and cropping off the ears of Christians, and setting humanity itself into the stocks or pillory, is a greater undertaking (I think and hope) than ever such feeble, though nimble animals, with all their apish tricks, and mimical grimasses, will be able to persuade, either all, or any beasts of the Forests, (unless it be the silly asses) to gratify them withal.  
The Lord of all the world, the munificent donor of all blessings, who gives liberally without envy or reproach, 
jam. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 6.  hath withheld no good thing from his Church and people; and not only allows, but requires us Christians, devoutly to consecrate all to his glory; so as thankfully to adorn, even his Tabernacle, and Temple, with those spoils and tributes, which we have taken from the Egyptians, and nations round about us: as Moses, David, and Solomon did; all three eminent for learning and piety: 
Nostra sunt quae in Philosophorum scriptis praestant: Deo vindicanda est omnis veritas. Amb. de ●on. M. Decalva eam, illecebras cr●●ium & ornamenta verberum cum emortuis ●nguibus seca. Hieron. ad Tam. Spoliis Aegyptiis ●●usti & divites quamvis sumus, tamen pascha nobis celebranda. Aust. Doct. Christi. c. 39  The learning of the heathen is now become a circumcised Proselyte to the Christian Religion; from a captive alien, it is with shaved hair, and pared nails, (the pomp and peevishness of it being laid aside) admitted with Hagar into the holy family of the Church; as a pregnant handmaid to wait on Religion; though not as a rival to be courted, and esteemed equal with Sarah. The several parts of good learning, the Arts, and Sciences are, as those 
* Cant. 3.7. So Naz. orat. 19 Basil. hom. 24. Vt rosas colligimus & spinas evitamus, etc. Vt sullones praparant pannum, & tinctores, etc. Quisquis bonus verusque est Christianus, Domini sui esse intelligat ubicunque invenerit veritatem. Aust. do. Christ. l. 2. c. 18. & cap. 39 Quae vera, quae fidei nostrae accommoda dixerius philosophi, non solum non sormidanda, sed ab iis tanquam inj●stis possessoribus vindicanda. Id.  valiant ones about Solomon's bed, vigilant guards, and potent defenders of true Christian Religion.  

Dionysius dubitans, an legate haereticorum libros, div●nitus monebatur, ut omnes, qui ad manum venerint, legate; ut omnia melius expendere, refutare & magis abominari possit. Euseb. ●i. Ecc. l. 7. c 6.  However it be true, That the wisdom of the world is folly, and all learning is barbarity, loss, and dung compared to, and separated from the excellency of the knowledge of our Lord Jesus Christ; yet nothing hinders, but that Christian Ministers may now (as Christ sometime did) ride upon this Ass' colt to Jerusalem; Nothing is more comely than to see the wisest men offer their gold and frankincense and myrrh to Christ in his infancy: Mat. 3. We know, that, as an humble unbeleeever cannot justly be counted either ignorant, or unlearned, if he be taught in all saving necessary truths; and 
* Sine Christo sophia ipsa ratio, insanci est. Saentia omnis literata stultitia; Grammatica nugae soriae; Rhetorica inanis loquacitas; Logica prosundum jurgium; Historia omnis, facetiores fabula; tota deniquae philosophia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speciosa & negotiosa ignorantia.  so, no man, never so much improved in secular knowledge, merits the name of learned, if he be ignorant of the mind of God in the mysteries of Jesus Christ; yet, judicious believers, can never be unthankful despisers of those gifts of 
* Sic adhibeantur scientiae seculares tanquam machinae quaedam, per quas structura charitatis assurgat, quae mancat in aeternum. Aust. Ep. 119, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al.  good learning, in their Teachers, and Ministers, by whom they have received that benefit of instruction in true Religion; which, by their own private industry, and simplicity, they could hardly, if ever, have attained: Although the Mine of Scripture be rich; yet unlearned men (as the most part of Christians are, in point of humane literature) cannot search it; nor work it; nor try, and refine it; unless they have the help of those, who have tools and instruments, and vessels, and skill, fit for so rich and holy, yet hard and serious a work; wherein it is much easier for weak and 
* 2 Pet. 3.  unstable minds to fall into dark pits, and damnable errors; than of themselves, to attain and bring forth those saving truths, which only can enrich the soul. Although the gifts of humane learning be not personally given to every Christian, yet they are so far necessary for all, as they are given to serve for the benefit of all; as every one in the flock enjoys the blessings of those pastoral gifts and abilities, which are in the Shepherd; and every member of the body that light, which is in the eye for the use of all.  

6. Learned defenders of Christian Religion necessary.  There needs not much learning to make a man in love with it, and covetous of more; It is a certain sign of very little, or none at all, where any man despiseth, or decryeth it in others. It never indeed, received opposition, but either by the Gothick barbarity of soldiers and oppressions of war: or by the finer spun malice of such, as 
Sozomen l 5. ●ap. 5. Julian in his Persic expedition wrote 7 books against Christ and Christian Religion. Jeron. Epi. ad Magnum.  Julian the Apostate was: who being both very learned, and very wicked, knew well, how great advantages learning afforded to the Christian religion, which he sometime professed; and afterward with most cunning cruelty persecuted; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de Juliano. yesterday a professor, this day a blasphemer.  finding by experience, how potent, and irresistible the weapons of Christian warfare were, when skilfully managed by men of parts and learning: Such as those Atlases of Christian Religion were before, and in, as also after his time; who equalled the most renowned heathens in all learning; (as well, as they exceeded them in true Religion) and in unspotted lives; Such among others were Justin, a Philosopher and Martyr, Tertullian, Irenaeus, Cyprian, Origen, (learned to a Miracle) So Clemens of Alexardria, Eusebius, Epiphanius; the three learned Gregory's, Naz. Niss. Thaumaturgus: both the Basils, Athanasius, Cyrill, Minutius Felix, Arnobius, chrysostom, Jerome, Ambrose, Lactantius, St. Austin, Prosper, Hilarius, Prudentius, 
Josephus also a jew, learned to a miracle, as Jerom saith, in the Greek monuments, defends against Appion the Jewish Church, which was the old stock, out of which the Christians are swarmed. Hieron. Ep. ad Mag. So Philo the Jew, very learned and an eloquent assertor of the Jewish religion. G. Nissen in vita Thaum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vit. Th. Miltiades, Hippolytus, Apollonius, senator. Rom. doctiss. opuscula Chr stian. relig. contra Philosophos propugnabant. Titus Bostrensis, Amphilochius, Philosophorum sententiis fuos libros refarci●bant. Id. Hieron. Ep. ad Magnum. So Dionysius Bishop of Corinth, and Tacianus who refuted the errors of Origen. Showing ex quibus fontibus philosophorum emanabant. Hieron. So Pantaenus Stoicus doctiss. Christianus, in Indian missus ut Brachmanis praedicaret. Id.  and others, famous Bishops and Presbyters of most eminent learning, piety, and courage; who undertook the defence of Christian Religion, against the proud heathen, the pestilent heretics, and the importune schismatics of those days.  
Which made Julian the Apostate, elder brother to this illiterate fraternity (the despisers and destroyers of good learning) to become the Ravilliak, the Faux of his times, 
Theodoret l. 3. cap. 8. Propriis pennis configimur a Galilaeis, inquit Julianus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in Bibliotheca Georgii Episcopi Alexand. quam Julianus sibi exacte conquiri jubet. Epist. ad Porphyrium. 36.  the prime Assasinator, and grand conspirator, who sought to stab and blow up all Christian Religion, by overthrowing all the nurseries of learning, and suppressing the Schools of the Church: forbidding any Christians children to be educated in humane and ingenuous studies; which he saw were become as the outworks to the citadel of Christian Religion: (which sometime indeed needed not these humane guards and defences while the terrible and miraculous gifts of the Spirit were like a pillar of fire, and cloud, round about Christian Religion, during its wand'ring in the wilderness of persecution, no more, than the 
* Exod. 13.21.  Israelites needed trenches for their camp, when the more immediate presence of God's salvation was among them, beyond all walls and bulworks; or then 
* 2 King. 1.  Elias wanted a troop of soldiers, when he was armed with fire from heaven, against the ruder Captains and their fifties) Those extraordinary dispensations ceasing, when the Lord brought his Church to the land of Canaan; to a condition of worldly peace and tranquillity, through the Imperial favour and secular protection, under which Halcyon days, Christians had liberty to attend those improvements which are to be attained by study and learning in all manner of ingenuous, as well as religious, education.  
But when the Dragon saw he could not by open persecuting power destroy the 
* Revel. 1●.  woman and her child; he then turned to other shifts; seeking by the floods of corrupt doctrine, to poison those streams, which he could not stop: And so to furnish out his new modelled Militia, with the better train and ammunition, he stirred up learned adversaries against the Churches true and ancient faith; not only without, as 
* Origen answered Celsus, and Methodius: Eusebius and Apollinaris wrote with great strength and dexterity of learning against Po phyrie●, who was one of the most eloquent in his time, and wrote against Christian religion, 15. books. Suida●, & St. Je●om. St. Ambrose and Prudentius answered Symmachus his Oratory against Christian Religion.  Celsus, Porphyry, Proclus, Symmachus, and others; but even from within; as Arius, Nestorius, Apollinaris, Macedonius, Eutyches, Pelagius, Donatus, and others, very many: This masterpiece he carried on with most powerful suggestions, and successes sometimes; knowing well, what force Error hath, as well as Truth; when it is charged, and discharged with skill and learning. In so much, that he not only overthrew the Faith of many ordinary Christians; but rob the true Church, in part, and turned at last upon the Orthodox party, those whole Canons, great and incomparable pieces of all learning both divine humane; Tertullian and 
* Vincent. Lyrin. lib. 1. Immortal Origenis ingentum. Jeron. in. Ep. ad Tit. In Origene adeo praeclara, adeo fingularia, adeo mira extiterunt, ut omnes pene multum longéque superavit, Vin. Lyr. c. 23. So of Tertullian, c. 24. Quid illo doctius? quid in divinis atque humanis exercitatius? Apud Latinos nostrorum omnium facile princeps, ut Origenes apud Gracoes.  Origen, (the converter of St. Ambrose) who formerly had by their accurate and learned labours, both in preaching and writing, bravely asserted Christianity; both by demolishing the old remaining forts of heathenish Idolatry, and prejudice; as also battering the new rising works of heresies and schisms.  
So that our moderate, illiterate factors for an old crafty Daemon, do not, or will not, consider; that there ever hath been, still are, and ever may be, learned adversaries opposing or Apostatising from the true Christian Religion, both in its fundamentals, and its reformations. There are very learned Jesuits, and other Papists, of all orders; there are learned Socinians; renewed Palagians; revived Arians, and others, who want not learning; against whom the learned Ministers of this and other reformed Churches, are often put upon necessary, though uncomfortable, and unhappy contests; Not for any malice, envy, or displeasure against any of their persons: (for learned men cannot but love and esteem, whatever is good and excellent in others) but only from that Conscience of Truth, which the Ministers of this and other reformed Churches do conceive, upon Scripture grounds, and by the consent of the primitive and purest Churches of Christ, they ought in all duty to God, to their own and other souls, yet with charity to their Adversaries, to maintain; And, although the warn in Christian Religion ought to be managed by learned men on all sides, with all possible fairness, candour, and civility, such as the honour of the Christian name and profession requires; (for the more illiterate men are, the more rudely they bray and rail against one another) if it were a great sin to be supine and negligent in so great an engagement, which we think to be for God's cause, the truth of Christ, and the good of souls: for which we ought to be prudently vigilant and honourably valiant: It would ill become us while we see the adverse party daily arming themselves, with all possible completeness, in languages, arts, and sciences, in Fathers, counsels, and histories, for us to fit still in our lazy, and unlearned ignorance: expecting either miraculous illuminations and assistances, (as idle, vain, and proud minds do) or else, most inevitable ruin, and certain overthrow of that truth and reformed Religion, which we profess to maintain; which in honour and conscience, besides the bonds of nature, humanity, and charity, we are bound to transmit, to posterity (if not much improved by our diligence and studies) yet, at least, not sottishly impaired, to a just impeachment of waste against us, in this age, from those, that in after times may succeed us; who will have no great honour or happiness by being heirs to our estates, lands, and dignities, if they be disinherited of all good learning, and that true reformed Religion which we have received from our learned and pious predecessors.  
And this infallibly will be the sad event, 
7. The sad effects which must follow these illiterate projects.  and unhappy fate of the succeeding generations in England; if such witless lack latin Zelots can prevail in their absurd desires, and most fanatic endeavours; who while they tell their silly disciples, (who are rather spectators than hearers of these men's affected gesticulations, and ill acted Oratory) That Latin and Greek are the languages of the Beast; that all books but the Bible, (and as much of that, as they take not to be for their turns) are Antichristian and to be destroyed: 
Sleidan. come. l. 10. An. 1524.  Mean time the common people are not so much men and reasonable, as to consider the sad metamorphosis or change which already grows upon these Ignorant Masters, and their scholars; who like to Lycaon, Io, or Actaeon, begin to thrust forth their horns and hoofs; and to show their teeth, in their gross errors, their rude, and savage manners; which are tokens evident and dreadful enough of their brutised souls: That if the wiser, learneder, and powerfuller world among us in England, should, through baseness, cowardly, and negligence, suffer this illiterate and ferine faction to increase and multiply, they will soon find, by their violence, craft and cruelty, that these Islands will be more pestered and infamous for wolves; than ever they were in ancient times.  
And what is it that these men's brutish simplicity would have? Namely this: That the purer Religion among the Protestant and Reformed Churches, should have no learned Champions, or able defenders; but only such silly Asinelloes, or Massinelloes, who think it enough to trust to their rude and irrational confidences; to their hard heels, and harsher brayings, for the defence of true Religion, when as the large and luculent ears of these animals do give so great advantage to any crafty error, or grosser heresy to get hold of them, that they will as easily be led to any damnable opinion, and desperate faction, as an Ox is to the slaughter, and a fool to the stocks. For no men are more easily led into any temptation, than those, who presume to tempt God, by neglecting to use such due and proportionate means, as his wisdom in ordinary providence hath appointed, to attain those great and holy ends of true Religion.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. In studiis tantum quisque probat, quantum se assequi posse sperat; de quibus desperant, ea de piciunt. Casaub. praef. in Ari. In quantum ab ignorantia segregantur, in tantum contumaciae agglutinantur. Tertul. de Poen.  Yet we may see, how all folly is ready to fall upon itself; to confute its own principles; By a rude unskilfunesse it sometime bandies the ball of contention against its own face: For these great sticklers against all good learning in Ministers, do sufficiently show, they have fraud mixed with their folly; like Foxes, they love not the grapes, while they cannot reach them; Their despair of learning makes them despise it in others: Because it's hardly possible to have any degree of true learning, and not to oppose them; But, O how do they seriously triumph and superciliously rejoice, when any man, that is but a smatterer in learning, or smells a little of the pen and inkhorn, (for other than such ●●vices, and dunces never will so far shame themselves) appears for them, or seems to lean, and adhere to them! how much more if he gins to stickle for their party and faction, being deceived with their shows of zeal, and inspirations! O how do they prick up their ears, and march then with greater courage and confidence, (as the Hares did, when they had got a Fox to lead them: in whom they thought was more strength, and cunning, than their own fearful feebleness could be guilty of:) Even so these burglars in reason, wresters of Scriptures, and hucksters of religion do find fault with those Tools, which they have no skill to use; and, like cowards, they quarrel with those weapons, as unlawful, which they most fear, and can least resist. Which yet, could they once get into their hands, and abuse to their advantages, none would be more imperiously cruel and insolent; 
* St. Austin. de Doct. Christiae: tells of a servant among the Barbarians, who by three day's prayers (tridu●nis precibus) obtained full knowledge in all humane learning: Ut librum quemlibet percurreret omnibus stupentibus.  For what would not these Illiterate Furies give to have indeed, such an Inspiration, as might in one night make them every way as learned and able in all points, as those Ministers and other men have been and still are, who daily pair the ruder nails, and muzzle the bolder jaws of these degenerate and desperate men; who like horse and mule, being without understanding, are ready to fall upon those, 
Psal. 32.9.  that are fit to be their Masters and rulers, both in Church and State; who in stead of found and healthful learning have only the three distempers which Sir 
* Sir Francis Bacon L. Ver. in his advancement of learning.  Francis Bacon observed to be in most men; Fantasticness, Contention, and Curiosity, by imagination, altercation, and affectation.  
But the enemies of good learning tell us; 
8. Objection against learning as injurious to true Religion; the parent or nurse of errors.  That they discern so many spots and black patches in the face of this fair Lady, 〈◊〉 they cannot esteem her a modest Virgin, or a grave and sober Matron, or any way fit company for true Christian Religion; but rather some prostitute of Impudicity, which is easily courted by every wanton spirit, and oft impregnated with gross errors, which it either conceives and brings forth, or nourisheth and beings up; yea they have heard (for these men read but little, and understand less) that great heretics, and enemies to true Religion have been great Scholars: And even in the bosom of the Church, these vermin of heresies and schisms, have crawled most, since she put on and adorned herself (as some thought) with this patched and beggarly garment of humane learning, which she took up in the high way of the Gentiles: Arius and his crew wanted not learning; nor 
* Aust. de Haeres. Pelagii viri, ut audio, sancti, & non parvo profectu Christiani. Aust. c. 3. de pec. mer. Bonum & praedicandum virum. Id. Pelagii & discipulorum libri propter acrimoniam & facundiam leguntur a plurimis, Id. Ep. 144.  Pelagius Sophistry; nor Donatus eloquence, as St. Austin tells us; Nor those others of former or later days, who made the Van, or bring up the Rear of those forces, which the devil hath mustered and trained up against the purity and simplicity of the Gospel; Which (impediment; rather than ornaments, as these men tell us, who presume to be better acquainted with the mind of religion, than any Ministers, or other able Christians) it doth now utterly abhor, and to ashamed of; yea and would fai●● quite cast away all those glasses, and wimples, and crisping pins, and powders, and pa●ills, and dress, and curl, and strange apparel, which she had borrowed of humane learning; even as the Jewish women were weary of their toys and trinkets which they had from the heathen; by which they provoked God against their vanity, pride, 
Isai. 3.  and folly.  
Thus are these men ready with their rude hands to witness Divinity; who, being very b●nd and boisterous, 
Answ. Yet the benefit of learning is more than the danger.  are not able to distinguish between pulling off the patches, or wiping away those spots and paints, which a fair face needs not; and the shaving off that hair which is given to Religion for an ornament and covering; Or the plucking out of those eyes indeed which it needs, not only for beauty, but for direction. The learning of heretic and schismatics doth not so much defo●● the Church, and true Religion, as the learning of Orthodox professors adorns, and reforms it: which, as fullers earth, is the best means to take out those kennel spots, which noisome spirits, and foul mouths cast upon true Religion; There is the more need of wise and able Physicians to make wholesome Antidotes, and confections, by how much there are so many, whose malice is cunning (as the devil's Empirics and empoisoners) to mix pestilent drugs, and infusions with Religion.  

1 Cor. 11 19  There must be heresies, and heretics too: not as necessary effects an● consequents of learning, and religion, but rather from the defects of them in men's hearts and minds. When men are not, either able rightly to understand, or not accurately to divide, or not exactly to distinguish, or not rationally to conclude, from Scripture grounds, and principles of truth; Or else, when they are prone grossly to mistake, and easily to yield to any semblances of truth, and fallacies of error, which are incident to credulous incautions, unstable, and unlearned souls, or to proud passionate and heady men, though never so learned. Hence follows their not only forsaking the right way, and resolute persisting in their dangerous and damnable mistakes (as sheep gone astray, seldom ever returning of themselves to the fold and unity of the Church) but they would also draw others after them, that they may not seem to err alone; and by numbers at least, and force at last, carry on the evil opinions, which always tend to evil practices; unless the Lord had always furnished his Church with some learned and godly men; as able for reduction, as others were for seduction; as potent to cure, as others are to infect; whose learning defensive was more mighty than any offensive ever was: The flock of Christ was always happily furnished with Mastiffs, whose teeth were as sharp, and strong, as the Wolves; With Davids, whose valour was always as great, as the ravening strength of Bear or Lion; whom nothing else would have kerbed and overawed; nor have (without miracle) been able to have preserved the flock of Christ from daily scatter and tearings.  
So then in all right reason, either wholly remove these offensive enemies, and such weapons out of their heads and hands: or else give true Christian Religion leave to keep her defensive Arms, and those worthy men, who are able to use them; namely, the learned and godly professors, both Ministers and others of this, and other Churches; both Christian, and reform: Whose learning, courage and honesty together, makes them impregnable: Whom otherways, even these pitiful pygmies, who now thus oppose them, would hope to be too hard for, if once matters of religion were reduced only to tongues, and hands: for Ignorance makes men violent, and for want of reason to fly to force. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth.  Possibly these professors of ignorance, and rusticity, may be louder speakers, and bolder fighters, though they be weaker disputants, and flatter writers: yea we commonly see, that heretical pride, and schismatical passion, (in men, that neither love the Truth, nor the peace of the Church) when worsted by arguments, fly to Arms; as the Arians, and Donatists, and Novavatians did; when refusing fair disputations, which the Orthodox Bishops and Presbyters desired: 
Vide Ca ●. Afric. Concil. Carth. An. 410  offering (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) orderly, and peaceable disquisitions, for the determining of differences, so that Christian union might follow; They presently ran furiously to mere brutish and tumultuary violences: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; add immaes violentias.  Invading Churches by force; driving away the Orthodox and holy Bishops and Presbyters; who had not varied, nor would yield to change, that Faith, and holy order of Religion, and Ministry, which still remained in all the Christian Churches; as descended from the Apostles, and primitive Christians, and which had lately been confirmed, and declared by the first famous Council of Nice, which consisted of 318 Bishops; besides other many learned assistants, holy Presbyters, and Deacons, together with some chief men of the laity; who were so all of a mind, that there were but 17 dissenters in the vote against Arius.  
After the same riotous fashion also was that ignorant and abominable rabble (as it's called) of the Circumcelliones, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Can. Af●i. Genus hominum agreste & famosissimae audaciae: Aust. count. Cresco. l. 3. c. 42. Leniora tarrenum & praedonum facta quam Circumcellionum.  (a subsection of the Donatists) who were wont to ramble idly up and down, like squibs with fire and force, among the plain, and pagan Christians in the country; till (after great ostentations of piety, devotion, and zeal for martyrdom, calling themselves 
* St. Aust. de Haeret. Optatus.  (Deuces Sanctorum) Captains of the Saints; and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) contenders for the faith, they fell at length to pilfering, then to plundering, and wasting whole countries, opposing in an hostile manner the Vicegerents Pacelus and Mocatius; till at length they were by the Emperor himself 
* An. 348.  (Honorius) repressed and destroyed.  
That many men abuse learning, to abet errors; and religion, to colour hypocrisy; and the name of the Spirit, to indulge the flesh; and heaven, to carry on earthly designs, I make no question; nor will these objecters, I believe; yet I do not think their morosenesse is such, as presently to conclude, they must part with what they can well use, because they see others daily abuse good things, as health, beauty, strength, riches, preferment, meat, drink, clothing, etc. all which oft nourish vanity, lusts, excess; The aching of these men's heads, or teeth, makes them not willingly to lose them; no more may the abuse of learning, take away the use of it; Wise men know, how to keep a mean between starving and surfeiting; between drunkenness and cutting up all vines; condemning all men to drink nothing, but such small stuff, as th●se Antiministerial Teachers intent to brew, whereby to keep all Christians as they pretend in a sober simplicity, which project is among their other weak and silly conceptions; For the fames and ●ent●sities, arising from ignorance, emptiness, and want of good sustenance, may more trouble the brain with giddy whimsies and dizziness, than can ever be feared from competent repletions, unless men have very foul stomaches, or hot Livers: Wise men know to keep the mean between the riot, and the want of learning; There are, faith Plato, two diseases of the Soul of man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) madness and ignorance; 
Plato in Timaeo.  Madness is from the abounding with pride and passion; Ignorance from the want of knowledge and instruction: Ignorance is but a tamer madness: mad men have lost their wits; and ignorant men never had them. Learning and Religion cure both. The highest and most incurable madness is, an ungracious hatred of learning, and an irreligious love of ignorance.  
We see by sad experience, That true Religion is as subject to be drowned by inundations of barbarity, and deluges of unlettered people, (fit to be followers of Goths and Vandals; or listed with Jeek Cade, and Wat Tylar; or subjects to the titular King of Zion, John of Leyden) as it is to be scorched by the hotter beams of those Phaethons', who unskilfully manage the chariot of the Sun; that is, make an ill use of good learning: Which is as the light of the world; wherein Christian Religion is most honourably and most usefully enthroned, when it is guided aright: neither depressing reason too low, by fanatic novelties; nor exalting it too high, by intricate subtleties; 
Medio tulissmus ibis, Ovid.  but keeping the middle way, of the necessary, plain, and most demonstrable verities of Religion, which the Compass of right Reason measures exactly by the scale of Scriptures. 
9 Object. Many unlearned have been holy, etc.   
But these Objectors tell us, That many holy and excellent Christians of the common, and unlettered sort of men have been Worthies in grace and godliness; who never found any want of S●●ls armour, those 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  great incumqrances, great volumes, nor those perplexed studies, in pestered libraries; That the 
* Nulla aconita bibuntur Fictilibus, tunc illa time, cum pocula sumas Gemmatas, etc. juu.  poisons of opinions are seldomer drunk, or pledged in these earthen vessels, than in those of gold or silver; That their simplicity was contented to enjoy, that one book necessary, The Scriptures: All other books they would have been contented, as these men now, to have them sacrificed to Vul●an, an heathen god, and meriting such heathenish oblations.  
Answ. No doubt, but many very good Christians have been happily instructed, 
Answ.  settled and preserved in saith and holiness, who never were learned in any book, but that of the Scripture. 
* L. 1. de Doctr. Christian. S. Scripturas memo, jam tenuit & intelle●it sine scientia litera●●n.  S. Austin tells that Anthony the Hermit, who could not read, had all the Scriptures by heart, and understood them well; yea many, who never ●ead any word in the Bible, yet have been blest, by the Ministry of the Gospel, to believe and obey the truth of it; which is indeed the life of religion, and the quintessence of all learning. Yet it was the happiness of those honest Christians, that they never met with such pragmatic depravers of all good order, piety and learning, and Ministry, as these now are; for certainly they had never learned from such, as these despisers of learning and Ministers are, either the letter, or the true sense of the Scriptures: which they attained by the learned labours of their Ministers, chief, both reading, translating, and interpreting and preaching the Scriptures to them. They were happily freed from such praters, whose pride and folly is heavier than any lead, or the sand of the Sea; 
Pro. 27.3.  whose ungrateful humour would have taught them first to have cast off all their true Ministers and Teachers; next, to despise them; and lastly, to destroy them, by a most pious madness and spiritual ingratitude. They are not only blind, but mad men, who wanting eyes themselves, would have all their guides see no more than they do, that so both might fall into the ditch. Whereas the humility of all sober Christians was ever such, as equalled their piety, exceeded their knowledge, and compensated their illiterateness: so as to be fare enough from thinking themselves equal to, or above the first three, their lawful Pastors and learned Ministers, by whose faithful endeavours, and studies, those saving truths, and holy mysteries, were prepared for them, and set before them: So that however they did indeed eat clean food; the finest of the bread of life; yet they could not, but consider, whose ploughing, and sowing, and gathering; whose thrashing, and winnowing, and grinding; whose kneading, & baking had provided and prepared those savoury and wholesome victuals for them, which their own blindness and feebleness, (like isaack's) could never have provided, or catered for themselves: That they did always bless those Ministers, and that God, who sent such joseph's to provide, and distribute the food of heaven to his otherways destitute, and famished Church, which always consisted for the most part of that plebs, or community of faithful and poor Christians; who were always happy in this; that, although they had not provision of learning in their own storehouses and cisterns; yet still they might have recourse to, and make use of their Minister's fullness, and store: whose lips ought to preserve knowledge, and to dispense it without envy or grudging: who rejoiced most, when their fountains were most flowing forth to the refreshing of poor souls; The abilities of learned Ministers have always been, like jacob's and Moses his strength, 
Gen. 29.10.  a means to roll away the great stones, 
Exod. 2.17.  which lie on the well's mouth (the Scriptures) which are too heavy for ordinary shoulders, and to protect feebler Christians from insolent opposers. So that as the Eunuch●●●ked, how he should understand, 
Act. 8.31.  without an Interpreter to guide him. Ministers are therefore set by Christ in his Church for lights, that each might enjoy them, as much as if each had their sufficicencies: As the meanest part of the body hath as much use of the eye, 
Exod. 16.18.  as if it were an eye itself. That as it was in the Israelites gathering Manna, so it is in the Church of Christ, when settled and flourishing; He that gathered much had no overplus, and he that gathered little, had no lack. So those honest Idiots, and Lay-Christians, (who have little or no learning, beyond that faith and plain knowledge of the mysteries of Christ and the holy duties belonging to a Christian) yet have no want of learning; And learned Ministers who have attained most eminent skill in all sorts of good learning, by God's blessing on their studies, have no more than is needful for their place and the Church's edification, or safety and preservation.  
And much, I think, is needful, to give a right sense of Scripture, from the original proprieties or emphasis of words: 
10. Wherein learning is necessary to Ministers. Si ad humara perdiscenda ●ta hominis vita brevis est, quid temporis sufficere potest ad intelligentiam divinum? Chrysol.  To open the many allusions referring to Judaic rites and Ethnic customs in several ages: To clear and unfold the Scriptures by short paraphrases, or larger Commentaries: To analyse several passages so, as to reduce them to their proper place and order of reasoning wherein their force consists, (as the parts and joints of the body set in their due posture:) For the method of the reasoning, and the strength of the argument, or main scope in Scripture, is oft very different from the series, and order of the words in the Text; Many times the ambiguity of the words, the variety of stops, the incoherence and independence of the sense as to the letter, makes the method more obscure, and the meaning very intricate; yea the very text of Scriptures were in many copies of Bibles anciently (as in St. Jeromes time; 
Jeronymus. in libris Jobi, & Danielis, & aliis.  and before him in origen's) much altered, by addition to, or detraction from the pure and authentic Scripture, until those and other learned men, the Bishops and Ministers of the Church, with more accurate diligence reduced the Bible to its purity, and integrity; as much as is attainable by humane industry, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basan h●m. 24. de Leg. Ethn.  or necessary to man's salvation; In these and the like cases I suppose, these objectors, who are very simple (but not with a dovelike simplicity) must needs confess (unless they wholly trust to the reed of their Enthusiasms, which they have very little cause to do) that there is a great need of learned Critics: of good Linguists; of methodical Analysts; judicious Commentators; accurate distinguishers; and harmonious reconcilers; that the truth, purity, and unity of the sacred Oracles may be preserved and vindicated, against Jews, Heathens, Atheists, Heretics, and capricious Enthusiasts; who are ready to strike with contempt and passion, any part of Scripture, as useless, or corrupted; if it slow not as the rock with an easy sense and obvious interpretation to their weak and sudden capacities: They are instantly prone with an high disdain and choler, to prefer their most impertinent imaginations, sudden fancies and addle raptures.  
Or, if they be ashamed of those, being too weak, gross, and impudent to be vended at noon day, and in so faithful a light as yet shines in this Church; then they are crying up the book of the creatures; and God in them; or they applaud some easier moral heathens; And I should think nothing should fit their fancies so well, as the Turkish Alcoran, or Jewish Talmuds, and Cabals; for these (if any thing can) have already out done them in toys and incredible fables; which may save them the labour of further inventions. Swine will prefer the filthiest puddle, before the fairest springs: so will wanton proud and vain men take any light exception against the Scripture; which they hate the more perfectly, by how much they see it is a most perfect rule, and fully contrary to their proud, 
2 Tim. 3.16.  unjust and unruly passions: And however the shell of those holy and unparelleld writings, the blessed Scriptures, be in many places rugged and hard, so that every one cannot handle or break it; yet (blessed be God) others can; nor is the kernel of saving Truth less sweet and smooth, because it is not easily explained, but by the help of other men's better gifts; whom the Lord raiseth up, and fitteth for this very end, with variety of gifts, even in humane learning: Who (for the most part) have been of the order of the Clergy: although, in these later times (especially,) divers others, both Nobility, Gentry, and Commoners, have been as excellent pioneers, who have by their private studies very cheerfully, and industriously assisted, and helped the Church's chiefest Champions, and Leaders, the Ministers; who have not indeed, every one, those sharp tools of steel, which can work at the hardest places of this rock, and holy Mine, the Scriptures; yet have they generally such skill, and leisure, beyond the Vulgar, as enables them to try the Ore, to gather and refine the grains, to cast them into fit wedges or ingots of Gold: Truths reduced to some body, method or common place of Divinity. Thus assisted by their own and other studies, method, and industry, they are well able to make plain, yet learned and judicious Sermons; with pathetic homilies, fitted to the common people's capacity, memory, and disposition: whom neither leisure, nor necessities of life, and the hard labours under the Sun, nor abilities of mind, would suffer or serve (one of a thousand) to attain to any competent measure of religious knowledge; if holy and learned men, (Ministers of the Church) were not enabled by God, approved by the Church, and ordained by both, to that constant service of the Ministry, for the good of the plainer Christians; who enjoy, in every point of true doctrine, or solid Divinity, (which is as a weighty piece of gold stamped with the clear testimony of the Scripture, (as people do in every piece of current money) the extract of the labour, and the result of the art of many men's heads and hands, who have thus fitted it for their ordinary use.  
Besides this, when common people are once well stored, and enriched in their honest plainness, with competent and sound knowledge in Religion by the care and faithfulness of their able and honest Ministers; yet how easily would the cheats of Religion, delude and impose on these poor Souls, (these plain and single hearted Christians) abasing, or changing counterfeit, with truths; cropped opinions, and round-headed tenets, for full weight of Christian doctrines: Still cogging with religious 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 4.14.  dice, and cheating with plausible fallacies, seemingly brought out of the Scripture; until those poor believers, like the 
* Gal. 3.1.  bewitched Galatians, had lost all, or their most part of their sound Religion; yea, some of these Impostors do not leave poor Christians, whom they have cozened with fair shows of the Spirits revelations, and new Gospels, so much faith, as to believe the main Articles of the Christian Faith; or the Scriptures to be the Word of God; or, that there is any true Church, or any order and authority of true Ministry: And whither would not this cozenage and deceit of these hucksters proceed, 
2 Cor. 2.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  even to overthrow whole houses, Parishes, and Churches, if there were not some learned and able Ministers in the Church; who are as Gods and the Churches public Officers, to detect these jugglers, to discover these deceitful workers, 
2 Cor. 2.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to set these cheats in the pillory of public infamy; that they may lose their Ears; that is, their 
* Vt tandem male audiant, qui male & di●●●nt & agunt.  hearing well; that credit and fame of gifts which they cover and captate among the Vulgar; and which they would enjoy, by reason of their many wiles, and artifices, by which they lie in wait to deceive with good words and fair speeches, (as the Devils setting Dogs) the well affected and plain hearted Christians, 
Rom. 16.18.  if they were not every where routed, and confounded by the Ministers of the Church, who are both far abler and honester men, and to whose charge the flock of Christ, in its several divisions and places is committed; that they may take care it suffer no detriment either in truth, or in peace; in faith, or manners; in Doctrine, or in holy order. Thus then, although the souls, and faith of the meanest true Christians be alike precious and dear to God, 
2 Pet. 1.1.  as the most learned men's, yet they are not pieces of the same weight for gifts; of the same extension for endowments; of the same polishings for studies; nor of the same stamp and authority for their calling and office; All which, as they are not to the essence of true grace, and religion; so they are much, to the lustre, power, beauty, order, usefulness and communicativeness of those gifts, which go with true Religion; and are by the Lord's munificence bestowed on the Church and faithful, for their well being, safety, and comfort, even in this world; besides their happiness in another, which ought to be the grand design of all true Christians, both Laymen and Churchmen, both learned and unlearned, both Governors and governed.  
But these Illiterato's further object with open mouth; 
11. Object. Christ and his Apostles had no humane Learning.  That they are sure neither Christ nor his Apostles, had themselves, or commended to the Church's use, humane learning.  
Answ. My answer is; They needed none, as humane; that is acquired by ordinary education, or industry; being far above it, by those glorious and miraculous endowments of the Spirit of wisdom, which can easily shine in a moment through the darkest lanterns; (men of the meanest parts and grossest capacities) So that those might as well dispense with the absence of all acquired humane learning, as he that hath the Sun's light, needs not the Moon or Stars, or Candles; or he that had Angels wings and swiftness, would not want the leg of man, or beast to carry him: or he that is near a living and inexhaustible spring, needs not labour to dig wells, as Isaac did: and so must we too, 
Gen. 26. 1●.  in the barren and dry land, where we live; which none but inhuman Philistims would stop up. This therefore of Christ and his Apostles is not more peevishly, than impertinently alleged by these men, in these times, against the use of good learning in the Church's Ministers; unless the real experiences of these men pretended Apostolical gifts, extraordinary endowments, and immediate sufficiencies from the Spirit of God, could justify these allegations; either as fitted to them, as to the present dispensations of Christ to his Church; Although the Lord sometime gave his Church water out of a rock, and refreshed wearied Samson by a miraculous fountain, which suddenly sprung up in Lehi (not in the Jawbone, but in the place so called, from Lehi, (i.e.) the Jawbone, 
judg. 15.19.  by which instrument he had obtained so great a victory; there where it continnued afterward:) yet, I believe, these men will think it no argument to expect every day such wonderful emanations; and neglecting all ordinary means, to expect from the Jawbones of Ass' water, or drink to quench, their thirst: I am sure this Church hath not yet found any such flow forth, or refreshing from the mouths of these Objecters; whose lips never yet dropped like Hermon, so much as a Dew of sweet and wholesome knowledge upon any place; and how should they? whose tongues are for the most part set on fire; and breathe out, with much terror, nothing but ashes and cinders; like Vesuvius or Aetna; whose eruptions are vastatious to all near them.  

Col. 2.3. Matth. 12.42. Unus verus & magnus est magister Christus, qui selus non didicit quod omnes doceret. Amb. off. l. 1. Matth. 5, 45.  As for our blessed Lord Christ; we know he was filled with all the treasures of wisdom, both divine and humane; for, being greater than Solomon, he could not come short of Solomon's wisdom in any thing; who was in all his glory but a Type and shadow of Christ, and no way comparable to him: Our Saviour's design, indeed, was, not as Plato's, or Aristotle's, to advance natural Philosophy, mere morality, humane learning, and eloquence; (the beams of which Sun, by common providence, God had already made to shine by other ways, on the bad, as well as the good; on the heathens as well as the Jews and Christians;) but Christ's intent was, 
Mal. 4. 1 Cor. 1.26.  by word and deed, to set forth the beams of the Sun of righteousness, the wisdom of the Father; the saving mysteries of his Cross, and sufferings in order to man's improvement; not by humane learning, but by divine grace: And however our Blessed Saviour hath crucified, as it were, the flesh, and pride of humane learning, (as well as of riches, honour, and all worldly excellencies; which are infinitely short of the knowledge and love of God in Christ) yet he quickened and raised them all by the Spirit; which teacheth a sanctified and gracious use of them all to his Church, 
Luk. 2.48.  and true believers. Our Lord Jesus did not disdain to converse with the learned Doctors, and Rabbis of his time; among whom he was found after his parents had sought him sorrowing; because in vain, otherwhere; yet our wanderers and seekers are loath to seek; afraid to find, and disdain to own Jesus Christ, when they have found him among the learned men, and Ministers of this Church; lest in so doing, they should seem to confess they had lost Christ, and true Religion, 
12. The objecters may not argue from the Apostles gifts against learning now since they have neither of them.  in their illiterate Conventicles and ignorant presumptions.  
As for the blessed Apostles, who were (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) immediately taught of God, by conversing with the Son of God the Lord Jesus Christ, the Christian world well knows their miraculous and extraordinary fullness of all gifts, and powers of the Spirit, both habitual and occasional; so that they wanted neither any language nor learning, which was then necessary, to carry on the great work of preaching, and planting the Gospel: And no less doth the wiser world know the emptiness and ridiculous penury of these (disputers against good learning) even as to the common gifts of sober reason, and judicious understanding; wherewith the blessing of heaven is now wont to crown only the prayers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. Pro. 1.  and studies of those, that attend on Wisdoms gates with all humble industry: whose great proficiencies these poor men envying, (as they have great cause) would fain persuade them to be as much sluggards, as themselves are; (who have neither hunted, 
Contra bona● literas bla●erant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. or. 27.  nor caught any thing) by 
* Pro. 12 27.  not roasting what they have taken in hunting; that is, not to use those gifts of learning in all kinds, which Ministers have attained unto, by God's blessing on their studies.  
As for that Primitive gift of Tongues, by which the Apostles at once suddenly thawed, and broke that Ice, which now locks and seals up to us the face of the great deep of Learning and Wisdom; so that they were instantly Masters, not only to understand, but also to utter, the mysteries of Christ, (whereof they had partly an acquired, by Christ's teaching, but for the most part, an inspired knowledge:) These pitiful praters, who would be counted Apostolical, are so far from any such gifts of wisdom, or utterance, that they are scarce masters of their own mother tongue, neither knowing, for the most part, what they say, 
1 Tim. 1.17.  nor whereof they affirm; nor able with modesty, gravity, humility, or charity, either to use, or bridle their tongues; (which is an Apostolical brand on them; showing that their Religion is but vain; 
james 1.26. ) And how can it be otherways, where sober speech, sound reason, common sense, and ordinary ingenuity, are as much wanting; as pride, contempt of others, intractable fierceness, and indocible ignorance do abound? When their great art is, to set off to some popular show and acceptance, their gifts and persons, 
2 Pet. 2.18.  by proud swelling words: sometimes soaring in the height of raptures, and rare speculations, beyond sobriety; as if they were from sudden inspirations; when indeed they are nothing else but some odd ends of metaphysical questions, and devotionary contemplations; which are every where found among the Schoolmen, and monastics; or in the Platonists, Plotinus, Pimander, and the like; to which Authors these men being strangers, yet drunk with their own fancies, sometimes they reel, and stumble upon such notions; which vainly puff them up in their fleshly minds; 
Col. 2.18.  while they are still but clouds without water, carried with the tempests of passions, 
jud. 12.  and high presumptions above the plain, practical and useful truths of Religion; and indeed above the proportion and sphere of their own gifts and parts: Other whiles they seem as Well without water, deep, but dark and dry, in their profound follies and profane niceties; as the Manichees, Valentinians, and others of old; by which they seek to confound, God with the creatures; good with evil; Nature with Grace; Vice with Virtue; Law with the Gospel; Christ with Devils; By all which rarities, amazing their silly auditors, they are no other but cunning Agitators for ignorance, atheism, profaneness, hypocrisy, and superstition; that the life and power of the Christian reformed Religion may be wholly baffled, and despised together with the Ministry of this Church: What can these wretched men expect, but the blackness of darkness for ever to be reserved for them (without repentance) who study to cry down all good studies, 
2 Pet. 2.17.  and learning; that they may the better eclipse all true and reformed Religion?  
Such Pharisees (for few of them are good Scribes) are like indeed to make excellent Teachers of the Kingdom of heaven, 
Mat. 12.35.  who are not able to bring forth any things, either old or new, having no Treasure of well digested knowledge, either divine or humane; but only some of the rubbish of that learning, which they seek to destroy; pitiful rhapsodies of such confused stuff, as they have scraped together; which becomes none but babblers and pamphleteers; Which, whoever considers seriously, how much they have been a shame, and bane to true Religion, to the honour of this reformed Church, and to those holy manners which become sober, wise, and modest Christians, he would ever after love learning and learned Ministers the better, by how much he sees infinite cause to abhor the sordid and shameful effects of impudent ignorance; which loves to batten in its own soil; and refuseth to be cleansed: Such mouths full of errors, and foul with evil speakings, however the Timothy's and Titusses of this Church cannot now stop, 
Tit. 1.11.2.15.  (as they ought to do; if the exercise of that just power in the Church were not obstructed) yet they ought to rebuke them sharply, and with all authority.  
And until these Seraphic despisers of true, useful and sanctified learning can (not boast and clamour among their Disciples, who are now grown giddy with too high notions and airy speculations, but till they can) evidently demonstrate to the wiser and soberer world; that they can indeed perform, what they pretend; that is, by immediate gifts, and unstudied enabling they can solidly comprehend, soberly preach, methodically explain, clearly demonstrate, the sacred mysteries of our Religion: also resolve the difficulties, reconcile the differences, and determine the doubts, or controversies arising out of the Word of God, or the points of Religion; so, as in some measure may tend to satisfy men's judgements, together with the scruples, and cases of their consciences: Till I say, these men can do these in some competent measure, equal at least, if not beyond, what the learned Ministers of this Church have done, and daily do, by the blessing of God on their labours; they must give us leave still to follow our studies, with humble prayers and diligent pains; That so in stead of the husks, and chaff of these men's specious words, and popular insinuations, (sadly deploring, and proudly despising those excellent abilities, which are in true Ministers, far above them) we may help to feed poor hungry souls; not with frothy vanity (wherewith these proud Masters send their scholars away, as puffed up and as empty as themselves) but with good corn, and that wholesome provision of sound knowledge and saving doctrine, wherewith the Lord is pleased to furnish us, in the honest, and ordinary way of his providence and blessing upon our industry: for we have now no Manna or Quails about our tents; which, while these men dream of, mean time exceeding leanness is entered into their souls: 
Psal. 106.15.  And how can it otherwise be, than, that sowing vanity, 
Hos. 8.7.  and visions of their own hearts, they should reap other, than wind●: and be satisfied, as they are extremely, (but most unhappily) with their own delusions? 
13. Inspired holy men yet used their learned gifts.   
We do not read that either Moses, or Solomon, or Daniel, or St. Paul, (first educated at 
* Tarsis celebris Cilicia Vrbs, & Academia; ipsis Athenis, & Alexand●iae comparanda, Strabo. St. Jeromes Epist. ad Mag. answers that question, Cur candorem Ecclesiae Ethnicis sordibus polluamus: and shows by the examples in holy Scripture and other holy writers, what holy use is to be made of the learning of heathens by Christians. See Tom. 2. pag. 331. St. Paul citys three testimonies out of heathen Poets, Epimenides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Menander, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Arat●●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. So Jannes and Jambres out of Jewish Records and Talmuds. Plures sine dubio legerat: B. Paulus poetas, quam quos recitavit; & recitando aliques, laudavit omnes, in quantum divinoris veritatis scintillias saepius produnt, Erasm.  Tarsis a famous University; and after at the feet of Gamaliel) or Attic Luke, or eloquent Apollo's, ever despised, or decried, or disused those acquired gifts of humane learning; wherewith they were endued in the ordinary ways of education; no not, when they were extraordinarily inspired: Their common gifts served them still in their ordinary Ministry; as to understanding, memory, utterance, or writing; by which they endeavoured to set forth, that Jesus was the Christ, the promised Messiah; So that in their arguments, disputes, reasonings, and allegations out of humane Authors; also in the style, phrase, and manner of their speaking, and writing, it might and may easily be that the difference of Prophets, Evangelists, and Apostles natural, acquired, or studied gifts, did still remain; when their extraordinary and infused might be equal; yet these did not equal them in their either more strict and Logical reasonings, or their more Oratorious expressions; or more elegant phrase and proper language; which appear very different in those holy Writers and Penmen of the Scriptures, which had the same Spirit directing or dictating, as to the matter revealed to them; but they used their own ordinary abilities to express them by word, or pen, to others.  
And certainly when the Apostle Paul bids Timothy (as a grand and lasting pattern for all Bishops and Ministers of the Church, to study, to meditate, to give himself wholly to those things, 
1 Tim. 4.13, 14.15.  that his profiting may appear, to stir up the gift that is in him, still more fitting himself to the work of the Ministry, (notwithstanding he had some special and extraordinary gifts) Sure the same Apostle gave Timothy no example of idleness in himself; but both studied and prayed; 
Ephes. 6.18.  yea desires the prayers of others for him, that he might (as an able Minister, and as a Master builder) finish the course of his Ministry with joy; This blessed Apostle needed not have been so solicitous for the parchments, 
2 Tim. 4.13.  which he left at Troas, if his memory had been always supplied with miraculous assistance; he needed not to have committed any thing to writing for his own use. It is very probable that those parchments were no deeds, for conveying any land or temporal estate; but rather some Scheme or draught of divine Truths and mysteries, methodically digested; which he had fitted for his own, 
1 Cor. 4.6.  and transferred to the use of others, as Apollo's, or Timothy, or Titus: So little doth the special gifts of the Spirit, in the Apostles or other holy men, justify or plead for those odd and misshapen figures of those men's Divinity, whether discovered by their tongues or hands; of whose deformity, and unpolitenesse, compared to the fashion of all learned men's judicious, methodical, and comely writings, and discourses, these crafty men being conscious, would have no Sun, or light of arts and learning shining among Christians, by which their ridiculous monstrosity might appear.  

2 Col. 1.8. 1 Tim 6.20. In tantum vana est quantum perversae. felicitatis est doctrina, gentium Philosophia. Tertul. l. de Anima.  The same Apostle who bids us beware of vain Philosophy, and wisdom falsely so called (while it opposed the divine; or was preferred before the word and truth of God in Christ, which only can attain the end of all true wisdom, to make a man happy to eternity) yet he could be no enemy to any part of true and useful Philosophy; which is but the knowledge of God in the creature, of which he gives several touches, in his most divine writings; He commands us, no less, to beware of 
* Rom. 1.21. 2 Tim. 4.3. Imperitissima est setentia scire quid senserint Philosophi, & nescire quid Ch●istus docuit. Aust. Ep. 56. Cum Philosophiae nidore purum veritatis aerem infuscant. Tertul.  false Teachers, of heaps of Teachers; of deceitful workers; of unruly walkers; of unstable and unlearned spirits, who by vain babble, endless janglings, high presumptions, and private interpretations, wrist the Scriptures, corrupt both religious Doctrine, sound speech, and Christian communication: Such who are 
* Col. 2.18.  vainly puffed up in their fleshly mind; whose glory is to lead Disciples after them; desirous to be 
* 1 Tim. 1.7.  Teachers, when they know not what they say, nor whereof they affirm; Comparing themselves with themselves; and abhorring all higher patterns, they can 
* 1 Cor. 10.12.  never be wise, but in their own conceits, and there is 
* Prov. 16.9.  little hope of them.  
But O you, that excel in learning or humility, or both? 
16. Monument of learning how excellent and useful.  I should fear to write too much for good learning, if I did not consider, that I writ to those chief who can never think too much said, or wrote for it; because they know the many beauties and excellencies of it, both in reference to the glory of God, and the good of mankind, both for souls and bodies, their religious and secular concernments, their temporal and eternal interest.  
Indeed, no mind is able to conceive, but such as enjoy them, 

Aegrescit ingenium, nisi fugiactione reparetur.  
Cito expenduntur horrea, quae assidua non fuerint adjectione fulcita. Thesaurus ipse facile profunditur, si nullis iterum pecuniis compleatur. Cassiod.   nor can any tongue express them, (since they exceed the greatest eloquence of those that most enjoy them) those bright, heavenly, and divine beams of Reason and Religion; which, with several preparatory glories, shine from the daily reading of those excellent writings, and durable monuments of learned men in former ages; as rays of light, falling from the Sun, on this inferior world; breaking in upon all the regions of the soul: dissipating its darkness; discovering its disorders, supplying its defects; filling it with the sweet and silent 
* Jucundissima est vita indies sentire se fieri doctiorem.  pleasure of daily knowing something more excellent in the creature, or the Creator, which before it knew not: This secret and unspeakable contentment is more welcome to the now improving soul, than the beauty of a fair morning, which shows a safe haven to one, that hath suffered the horror of blind and midnight tempests; more rejoicing the heart of a true man, than liberty and light do him, that is redeemed from a dungeon.  
I should but profane, if I should too much unfold the sacred and sweet mysteries of learning, to an age that gins to learn their letters backward; to love only the hatred, and despising of learning, that will not be able in the next generation to read their Ne●kverse, as loath to have the benefit of their Book or Clergy. I know it is lost labour to read Lectures (if they were as splendid for their eloquence, as their subject) upon Pearls or Precious stones to Swine, who had rather find out one ●●rn on a dunghill, and mousle up one root out of the earth, than have the Gems of both the Indies. 
Illos suis, moribi● ulciscendos relinquamus.  These have deserved to be condemned to that illiterate folly, which they have chosen; to the rags and sorder, which they affect to wear; to the blear eyes, which they so abhor to cure, that they rather covet to infect all others.  
But to men of more liberal, ingenuous and noble spirits, I know it cannot be unwelcome, to tell them, 
Vide Synefium de voluptate studicrum & pramio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Synes.  what pure and refined contentment, what sweetness and honey there is to be gathered, from those fair and never fading flowers of learning, which God hath made to grow in the field or garden of his Church; what life, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Longin. S. 11. de vt●is Doctis.  what joys, what raptures, what noble and holy emulations are oft raised up in that soul which daily and seriously converses with learned men either a live or dead? How when all other narrow Seas, Inland Meers, or Mechanic Lakes, (wherein the souls of many men weary themselves with rowing to and fro, tossing up and down; seeking in them riches, strength, beauty, honour, liberty, applause, victory, enlarged Empire, etc. all which have their envious bounds, and presently discover their dangerous shores; (beset with losses, defeats, disgraces, poverty, weakness, deformities and a 1000 deaths:) Only this vast Ocean of learning and Sea of knowledge is unlimited; always discovering interminate extensions, abounding in varieties of knowledge; novelties of wisdom, infinities of inventions; multitudes of wise say and sentences, (moral, politic, and divine;) which like stars are every where scattered & shining in that Firmament: Besides many noble constellations of excellent examples, provoking patterns, every where set forth, 
Sueton. jul. Caes. Conspecta Alexan, imagine ingemnit quasi suam pertaesus ignaviam.  to excite the soul to some impatience of emulation as the history of Alexander the Great did Caesar; or the victories of Militades did Themistoeles, which would not suffer him to sleep; All these, embellished with gallant resolutions, generous actions, rare events, sublime contemplations, sovereign comforts, and unflattering counsels; all which, are still enriching the unsatisfied soul with treasures and pleasures that never satiate, 
Solae sunt fincerae & tutae studiorum & bonae conscientiae voluptates.  never perish: are ever 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  out of envies, force, or fortunes reach; as unseparable from us, as we are from ourselves; For there are in this Pacifique Sea of Learning no rocks, but those of error; no shelves, but those of ignorance; no quick sands, but those of our own fancies; no pirates, but those aboard us and within us; our own vicious lusts and passions; which only do threaten us, and only can wrack us, or rob and hurt us; yea, and these are only upon the shores and keys of learning, where men first embark; and where some lazy, or timorous, or proud, and sensual spirits stay all their lives; but they are not in the full Sea, 
Liberatio●a studia incipientibus aspera, progredentibus onerosa, prosicientibus sucunda, perficientibus beatae. Quintil.  and vast extension of Learning's boundless and bottomless Empire; In which the humble, devou●, and industrious soul once fully engaged, is every day more removed, and out of sight of the world: far from those fears, hopes, hazards, disorders, and discontents, which attend those, whose covetousness, or ambition, or passion, or lust still keeps them either on the shore of ignorance, or but on the borders of knowledge: who rather court Learning for a Mistress, than wed her for a Wife.  
From all which dangerous remoras, and shallower coasts, those only are removed, as it were to another world, which is intellectual, and divine, (having little common with beasts, nothing with vain and wicked men) who being well advanced in all good learning, both divine and humane, begin at length to find themselves differ from, and exceed themselves, (and all others who ●est in their illiterate simplicity and sordidness) as much, 
Eccles. 2.13.  as light doth darkness; or the Stars in the Firmament do the clods and molehills in their fields: Holy learning always carrying that improvement, and contentment, which loves, and admires, and imitates, and so enjoys all that virtuous prudence, and heavenly wisdom, which it sees to have been in those its incomparable predecessors, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stobae. Aeterna sunt animorum monumenta Libri.  the remains of whose souls are still extant; which otherwise would have seemed to have been of nobler metal, than their bodies; and these, but level to the dust of beasts, unless their learned labours had testified to the world, how they had lived as much above the ordinary rate of men, as these do above the beasts; which most of men either serve; or, which is worse, love more, than their own souls. To these Patrons and professors of learning we own our ingenuity, our courtesy, our civility: (for morose and rustic learning, which hath only rough-hewen a mere Scholar, or moulded up a rude and rugged Philosopher, is as gold yet in the oar, or a jewel neither polished nor well set; having innate worth, 
Enormis studiorum intentio solet plerumque nec prae pedibus prospicere. Tertul. de An.  but not that lustre it merits, and might well bear.) To them we own our gratitude, our humanity, our rational, and religious liberties, which redeem us from being beasts, or devils; Their care and labours have absolved us from the chains and bondage of blindness, barbarity, atheism, vulgar admirations, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. ad. Alex. cap. 2.  sensuality, and irreligion; God's providence having so tempered the various ingredients, and several doses, which make up, from divers excellent hands, this admirable Confection of good learning; that it is a Catholicon, a sovereign for all distempers of mind, and disorders of the outward man: for misfortunes in estate; errors in understanding; pravities in will; violences of passions; corruptednesse in affections; troubles in conscience; immoralities of life; dejections of spirit; terrors, and encounters of death: 
* In morbis animis, velle mederi, & medicinae & ●aletudinis pars est non minima. Paris.  And where learned abilities are rightly ordered, they apply, and communicate their virtues, with such soft and oily insinuations, seasonably and wisely fitted to every genius, capacity and occasion with gentleness, humility, charity, and discretion; that they heal any Patient that is willing without hurting, and cure without afflicting: Giving no cause of complaint, to any, but such as are unwilling to be healed of their 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5.  shameful and dangerous diseases; who love ignorant and flattering Mountebanks, more than the most learned and faithful Physicians of souls, which are the ablest and best Ministers; who cannot be less necessary for the inward health of the mind, than these are for the body, who are one sort of those, whom learning hath fitted for the common good. For I do not think Learning and true study to be only a couch to rest a soft and wearied mind upon; or a tarasse to please a wandering spirit, with some variable and pretty prospects; or as a Tower for a proud soul to raise and magnify itself upon, as Nabuchadnezzar on his Babel; or as a Fort for a contentious Sophister to keep, in a disputative war, and Logical defiance against all the world; Nor is it as a shop for a covetous man to drive his trade, and get gain by the brokage of some ancient pieces: But it is as a grand Magazine, and Catholic Storehouse of all divine and intellectual excellencies, affording to all men, upon all occasions, happy advantages, by which to glorify the wise and admirable Creator, and also to furnish both a man's self & others with what may most conduce to his temporal and eternal felicity: Good learning is neither a wanton Courtesan, only for dalliance and pleasure; nor yet a slave and drudge, entertained merely for a sordid and illiberal profit; but as a chaste and nobly spirited Wife, for sweet society and legitimate productions, worthy of such parents, a reasonable Soul and good Literature, happily espoused and married together. We oft see, that moderate minds, with but a small stock of learning well managed, attain to be masters of great affairs, and become as useful, so very desirable in humane societies in practical ways: others of more speculative retired and sublime learning are not less in 
* In animis speculativis obscuritatem sublimitas compensat. L. Ver.  magnitude, but farther remote from sublunary things, having that in their height, and neighbourhood to heaven, which they seem to want in their light and eradiations downward; In both, besides the private contents they enjoy in the contemplations of reasons, and Religion's beauty (both which fair faces are best represented in the glass of learning) they have a kind of Empire and Sovereignty over all things, and all men, in all times, who appear at the tribunal of their judgements, fall under their cognizance, and stand to that censure they pass upon them, both in present and after ages, either for vice or virtue, honour or baseness, gallantry or villainy; How ever Arms and Military power have carried the 
* Bonarum literarum potentes verè sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nec in se. ipsos tantum, sed & in universum naturae regnum jus quoddam ac dominium exercen●, rerum hominum quae omnium Imperatores augustissimi, Pro. 18.1. Rex sacrorum P●ntifex apud Rom. dicebatu●.  Kingdom and swayed the Sceptre, which rules men's bodies; yet learning hath ever carried the Priestly service, and in that a kind of sovereignty over men's souls and consciences; None being ever thought so fit by the light of nature, and all 
* Celebrandis Deorum mysteriis & optimi & sapientissimi sunt adbibendi viri, ne sacrorum sint opprobria ipsi sacerdites. Tull.  Nations to teach the service or dispense the Mysteries of the most wise God, but those that were esteemed the wisest men; lest the folly and meanness of the Priest or Minister should prove the reproach of that Divinity which he serves.  
I might add, if any colours could express, or add to this intellectual beauty, (Learning;) what had we not lost of Reason and Religion; or what had we enjoyed (as men) of our forefathers, more than beasts do of their sires and dams; if those had not left us the benefit of their piety and experience; the inheritance of their wise observations; the issues of their brains and pens? which fare exceed those of their goods, lands, and bodies; Since the immortal remains of their minds in piety, 
Aliud est uti, aliud frui quae habeas bona: cujustibet illud est; hoc prudentis tantum. Amb. Multum distat interest, & vivere; vadere, & saper; pascere, & discere; Priora cum brutis communia; utris bonis propria sunt haec posteriora. Sen.  wisdom, honour, and virtue, teach us to enjoy, what otherways we, only, should have had or used: and to live, where, else, we should have only had a being, and bare existence in the world, not many degrees above the beasts, who have all that is needful for the body; but neither consider what they have, nor from whose bounty, nor to what end, nor within what bounds of virtue, all things are to be used.  
These excellencies peculiar to mankind, above all creatures, we own (beyond all dispute) to those records of learning, and piety left us, in all kinds, by our famous predecessors; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al.  and to the studious industry of those sublimer spirits, who have been impatient to suffer those inestimable relics of our forefathers Souls to be devoured by time and moths, to be buried in dust and forgetfulness; who never thought it enough, for a rational and immortal soul to fill its belly, to cloth its back, to satisfy its lusts, 
* Vita enervis & luxatu nimi● o●io; quo non recreatur, sed evanescit virtus. Val. Max.  to idolise an horse, to dote upon a Dog, or to court a wanton Mistress: But disdaining all these low, sensual, and momentary enjoyments, or debasements rather, (when excessive, chief or sole) of their souls; daily are raised up by generous, virtuous and religious excitations, to advance their own and other men's both minds and manners; And this, 
Illud quam degener, & generoso viro indignum? Homo cum sis, brutis animalculis inservire, brutis colere, boula deperire, brujum officiis omnibus & amore prosequi? mentem interra negligere, animam sempiternam & long pretictissimam prodigere, & inhumaniter perdere? Bern. Ego me ex eorum esse numero profiteor, qui proficiendo scribunt, & scribendo proficiunt, Aust. Ep. 7. Qui voluptatitus dediti quasi in diem vivunt, vivendi causas quotidie finiunt 5. illis mors nunquam non acerba & immatura; Qui verò posteros cogitant, & immortal aliquid proferume, memoriam, sui scriptis extendentes: illis nulla mors repentina, nisi praeclarum, aliquod opus inchoatum abrumpat. Plin. l. 5. Ep. 5. Maxima pars ejus in me p●oriam & posteritatem prominet. Liv. l. 28. Non potest quicquant: humile & objectum cogitare, qui seit de se semper loquentum. Manier. Paneg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. de Insom.  not only during this transient, short and uncertain life among mortals; but further by erecting living monuments in learned books, they fortify against oblivion; arm themselves against mortality; and counterruine the undermine of time; which is the grave of all 
* In sanae substructiones.  Pyramids, Mausoles, and those other like monstrous structures of grosser spirited men.  
So that when the ages of learned men are undistinguishable in the grave from vulgar and plebeian dust, yet they still instruct and do good to mankind, 
Praeclari scripto●es non modo proximum tempus lu●emque praesentem int●ue●i satis craedunt, sed omnem posteritatis memoriam spacium vitae h●nestae, & curriculum laudis existimant, Quintil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato.  and glorify the Creator by their souls and spirits, which are partly in heaven, and partly in their books; which have so much of heaven too, as they have more of sublimity, splendour, permanency and influence on the inferior world, than any other things, whereon men usually leave the impressions of their fading skill and momentary power.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 〈◊〉. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sen. de Nerene. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al.  So that these grosser clods of earth, and lumps of mortality, the despisers of Learning, are sure to die and perish, as much as they merit, and desire; who neither use, nor leave, nor deserve any token or memorial of literate industry; by which it may appear, that either they or others ever lived, more than their Ox and their Asses do: who by how much less they are intellectual, and not improvers of their minds; by so much more they degenerate to brutish sensualities, and become wholly devoted to the beast of the man, the Body; 
In illiteratis & indoctis maximam partem hominis brutum occupat. Sen.  which hath nothing on it remarkable, but this; that it is married to a rational and immortal Soul; not to debase and oppress it, but to serve it: Of those (Borboritae and Polysarkists) grovelling, and indocible sensualists, there can be no better account given at their death, 
A pecudibus non sententia sed lingua discernit. Lact. de Epicu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Crito.  then may be of an hog; That being most indocible, he wallowed at his ease, fed well, died very fat, and very unwillingly; worthy of the Epitaph on the Epicures Tomb, 
Tanquam poeniteret non pecudes natos. Sen. Habui quod edi.  That only I enjoyed which I did eat.  

17. illiterateness no reproach or discouragement to humble Christians.  Not that here I do any way despise, or degrade those sober good Christians of either sex, whose education, parts, and way of life hath, and doth deny them the advantages of personal learning; such as is immediately acquired by the study of excellent books: For, first; true wisdom is the same in all languages, and may be obtained in conversation in part, as well as by reading; Next, they have by God's providence, and indulgence to them, the blessing of many learned men's directions, (both Ministers and others) and the benefit of their good example; whom they have the more cause to love and value, by how much they see their own defects; which while they humbly and diligently supply by the helps which learned men afford them, they testify, not only to others, the grateful sense, and high esteem they have of the labours of learned men, imparted to them; but also hereby they do, as it were, admit themselves into the company of learned men, and are adopted into the family, and fraternity of Learning; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. de rep. dial. 10.  mutual love, and charity engraffing these lovers of learned men, into the same stock, of whose sap, and virtue they are daily partakers; being diligent attenders upon those whom God hath let over them, for this purpose; that they may be happily taught by them, as children by their Fathers: while the ignorant pride of others keeping them at a surly, and to themselves most injurious, distance, they not only enjoy nothing of learning in themselves, but by the neglect and disesteem of it in their Ministers, are for ever condemned to their silly beggary and supercilious folly.  
The wisdom of God, as in civil, so in Church societies hath so tempered the different parts, as in the natural body▪ where all members are useful in their kind, but not all of equal honour, for the excellency of their faculties and functions; 
1 Cor. 12.  yet the diamonds of the eyes cannot well want the clay and pebbles of the toes: Nor are the nobler Organs of the Senses so excellent or commendable in any thing, as in this, that they are useful and servient not to themselves so much, as to those less beautiful, but not less necessary parts of the body, for whose direction and good, Nature intended them: Neither charitable learning, nor humble ignorance will make any scornful, or envious schism in a well form body: whose beauty is the variety and Symmetry of parts. It were an unnatural barbarity for the eyes to deny their light and guidance to the body, or for the fightlesse parts to despise, envy, and seek to destroy those two great lights, which the wise Creator hath set up in the little world of man's body. Such is the distemper and madness of those, who seek to hoodwink with poverty; to blind with contempt; to put out with violence the great Luminaries, both of Church and State, Learned men and Ministers, who are the ordinary means by which true (both humane and divine, moral and mysterious) knowledge is imparted to the common people; without which neither hearts nor lives of men cannot be good; Blind affections are no more acceptable to God, than blind sacrifices, which were only fit for fools; 
Mal. 1.10.  However God works grace by a more immediate, divine influence of his Spirit; yet it is by such means rationally preparing, and disposing, as he hath appointed in the Church; without the diligent and conscientious use of which, it is as in vain to bea●t of grace, and the Spirit, as it is to expect the heat of the Sun, without its light; or to hope for har●est without preceding summer.  

A plea for the nurseries of learning: the two famous Universities.  The ignorant weakness and fiercer rudeness of those men, with whom I have chief in this Apology, and in this part of it to contend, may justify this my so large vindication of learning; as necessary in other persons of public influence, so chief in Ministers, whose errors or rectitudes are of the highest concernment, as conversant in matters of God, of Souls, and of Eternity. I should otherwise, be very jealous, that I had said too much in so clear a subject; (which needs as little, and deserves as much commendation, as the Sun in the Firmament) when I remember to how many men of learned abilities I make my address; of whose person all sufficiencies in this kind of excellency, as I have no cause to doubt, for I see some of them have undertaken the public honour and protection of these (Kiriath-sephers) the sometime famous and flourishing Vniv rsities of this English Nation; 
Iosh 15.16. Kiriath-sepher: Civitas librerum & literarum.  The two fair eyes of this Church and State; and the two greatest eye sores of these Antiministerial Levellers; which above all things as Ravens they aim to pluck out, or so to blind, that they shall not be of any use, either to Learning, or to the reformed Religion.  
But I presume, that persons of any true worth, Learning, Honour, Valour, or Religion, will never suffer these goodly Garrisons, citadels and magazines of all good literature to be plundered, slighted, or disbanded, either by military, or mechanic rudeness: For besides the shame and infinite dishonour, which it would be before all civilised Nations under heaven, to do, or suffer so great insolence and injury to be done, against them, and in them against the public good and honour both of Church and State: It cannot but also be a most crying sin before God; if either we consider that sacrilegious barbarity, which must in this be committed against (not the living only in their rights, but even against) the Dead; the Monuments of whose devout piety and charity are there deposited; and by many learned men enjoyed, as in unviolable Sanctuaries; Or, if we duly weigh, in order to God's glory, the many great and public blessings, 
Specimen est florentis reipub. ut disciplinae professoribus praemia opulenta pendantur. Sym. 1.73. Literatura instrumentum est ad omnem bumanam vitam necessarium. Tertul. de Idol.  which by the bounty and providence of God have, from the benign light and influence of those two great Constellations, constantly and liberally flowed upon this Nation, to its unspeakable honour and advantages, both in Church and State: Which are so eminent, and so necessary, both to the well being of souls and bodies of men; in all degrees and estates; that no tongue, or pen can with gratitude enough to God acknowledge them; For take it from the highest, who fit upon Thrones, judging the Tribes, to the lowest, who grind at the mill: Neither Counselors, nor Judges, nor Justices, nor Commanders, nor Lawyers, nor Physicians, nor Ambassadors, nor public Agents, nor any ingenuous employment; nor the meanest honest mechanics, 
Scipio liberalium studiorum author & admirator, & Belli & pack artibus servii●. Semper ●●er ar●●a, ●ut studia v●rsan●s; & corpus periculis & asimum disciplinis exercuit, Vel. Pater. l. 1. Non potest aliquae in mundo esse fortuna quam non angeat literarum gloriosae notitia, Cassiod. 10.3.  can dispense with the want of chose blessings, of truth, order, peace, health, good laws and Religion, which from those Seminaries of good learning are derived to, and enjoyed by all sorts of men in this Nation.  
It concerns no men to have good learning decried, 
Veritas luce & mora; falsa festinatione & tenebris valescunt, Tacit. An. 2.  and the Universities demolished, but only jugglers, cheaters, and impostors, whose gains are like to be greatest, when their deceits are least discernible for want of true light; 
* Greenewood and Barrow petitioned Q. Elizabeth (of B. M.) to dissolve the Universities that their factious ignorance might be gratified with so great a dishonour to this Nation, Camden.  So prodigious tongues and pens were those heretofore, and now, which by an unnatural envy, brutish ignorance, barbarous malice, or sordid covetousness, seek to deprive the children of this Nation, of such full and fair breasts, as these Nurses afford; as if we were all defigned to turn Amazons, and that fitting ourselves for Arms only, and not Arts, we must cut off, not only one, but both our breasts: Or as if the after generations were to suck not milk, but only blood; like the child which Aristides painted so lively, which searching for the breast, applied itself to the wound of its dying mother; which she now dying seems to remove from the wound to the breast. 
* Plin. Nat. hist. l. 35. 10.   
But, O you nobler, and better educated Souls, 
Plato. in Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I shall always exhort the sons of worthy men to be both very learned and very good.  who therefore love good learning, because you either have it, or enjoy the blessings of it, your own, and the public honour are so interessed in this point, that no sober man can suspect, that any of you are of yourselves so inclined, or can be brought by others Turkish importunities and Barcarities, to the least thought of neglecting the preservation of these two incomparable Seminaries of all good Learning, which have in former ages furnished both Church and State with so many excellent, both Magistrates, and Ministers; which places for liberal allmony, for sweet, and quiet accommodations, for copious, and rare Libraries, for stately buildings; and (which is the soul of Universities) for men of eminent learning, and piety, were not to be exceeded, scarce paralleled in all the world. To whose complete felicity nothing can be wanting that either friends would most desire, or enemies most ma●●ign, if such order, government, 
* B●●arum artium profession 〈◊〉 malis moribus corruperunt ●raci. Curt. l. 8.  and good discipline in point of morals, and practics be added, as best becomes learned and ingenuous men: whose greatest honour is, to have learning, like gold, enamelled with all the beauties of virtue, and embellished with all the ornaments of true Religion; That the sacred solitudes, 
Sancta & foecunda otio, Ber. ad Eug. Nemo pictorum tam a ratione alienus fuit, ut armatas Musas unquam exhibere ausus fuerit. Certissimo argumento, vitam quae Musis tribuitur placidam, facilem, tranquillámque esse oportere. Aelian. hist. var.  the sweet vacancies, the happy leisures, the pleasant retirements, the plenteous enjoyments, which by the indulgence of God, and the munificence of worthy men and women, they enjoy as Students, beyond the most of mortals; (whom either hard labour exhausts, or solicitous care distracts, or penurious servitude oppresseth) may not be abused, to the softer dalliances and idle entertainments of vicious intemperancies and disorders; when those places were intended by the pious founders, as hives for Bees, not as 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. de Bas. m. & se ipso Athenis commorantibus; omnium semitarum praeter quae ad templa et scholas ducebant, nescii. Orat. 20.  nests for wasps and drones; receptacles and encouragements for virtuous industry, religious modesty, prudent integrity, and not for Cretian Lazy-bellies, cunning sophisters, and pragmatic wits, (which serve only to set a fairer gloss, and sharper edge on the basest errors, and the most debauched manners;) which ought, as ever in conscience, to be avoided, so then also in policy; when there are, as many enemies against the Universities, as there are evil eyes upon the revenues. Any plea will serve the design of covetous and unlearned malice, which seeks by pretending the dissolution of manners, laxation of government, and the shipracks of many ingenuous young men, sent to the Universities, to justify those daily and desperate calumnies used against them: That they are not only superfluous, but also noxious; as useless, so hartfull to the Church and State: Both which, some men will never think sufficiently blest, till they have made them, as blind as Beetles, both in good learning, and true reformed Religion; that so the English Nobility, Gentry, and ingenuous youth, may either run out to utter barbarity in a short time, or else fall under the culture of those, who affect to be the grand Masters, and Catholic Teachers of all good learning, the Jesuits. The gravity of whose manners, and exactness, both of their Literature, and Discipline (wherewith they adorn that side, and party, which they are listed to maintain) is not to be so much imitated, as exceeded by our Universities; which are of the reformed party the most Illustrious; That so they may redeem themselves from those jealousies and reproaches, which either just severity or injurious calumny, is prone to fasten upon them; and so merit both love, honour, and protection from all, that have any true excellency in this Nation.  

19 All worthy minds subscribe to this plea and petition for the Universities.  To this humble request, not only Divines, and Ministers of religious Mysteries, which tend highly to the temporal and eternal welfare of men's souls; but all other liberal faculties (which exercise the man more than the beast; the head and mind, more than the hands and body) will (I presume) most readily subscribe; Since, neither the learned Students, and honest practisers of the Common Law, (by which the boundaries of our estates, liberties, honours and lives are set and preserved under God) Nor those of the Civil Law; (in which are the suffrages of all Nations; the common sense, the general Rules and rational Maxims of mankind; whereby all foreign treaties, correspondencies, trafiques, and negotiations in war and peace, with enemies and friends, are regulated and transacted) Nor yet the conscientious Physicians, who study to preserve the health, strength, beauty and life of our bodies: None of these, any more, than the Ministers of the Gospel, can move or practise rationally, wisely, and conscientiously, in their several callings, without those principles and foundations of humane learning, which are either generally preparatory, or peculiarly necessary to their respective faculties; upon whose stock, first planted, and watered in the Universities, those scions are commonly graffed, which either come to any flourishing, or good fruit in Church or State.  
And certainly, if we generally dislike, and despise pettifoggers in the Common Law; mere pragmatiques in the Civil; and quacksalvers in Physic; there is no reason any sober Christians should desire or like Theologasters, 
Ventosa loquacit●● ut malignus imber sterilitatem magis quam fertilitatem terris inf rt. Bern.  mere praters and dunces in the great science of Divinity: Ministers of the Gospel should of all men be least deprived of, or defective in good learning, in as much as their work is of the highest concernment; nor is it without those difficulties, which may whet and exercise the most improved abilities, the most cautious studies, and the most conscientious diligence; All which are necessary ingredients to make up an able, and worthy Minister: What wise and sober Christian can think it fit to commit the care of his soul's welfare, the public service of his God, the honour of his Saviour, the celebration of holy mysteries, the means of grace, the comfort of his conscience, and the conservation of true Religion, together with the peace, order, and honour of the Church of Christ, while he lives, and when he dies; to commit (I say) all these to the custody, care, inspection, and managing of such men, whom he could not with reason, or without great shame in himself, and some from others, entrust with any public commerce, trade, and negotiation; or with his private welfare in health, honour, estate, liberty, or life?  
Since all divine and humane perfections are in our Lord Jesus Christ's; and from him every good and perfect gift is derived to the Church; nothing is more just and grateful, than for Christians to use, improve, and return all those gifts, and endowments which our humane nature is capable of in this world, to the glory of God, and the good of mankind; which, when they are sanctified both in the habit and use, are but preventive of, and preparatory to, those eternal accomplishments, which our souls expect in heaven; which is that highest degree of happiness which holy and ●●●ble learning studies to attain.  
Nor can any wise man conceit●, how either the highest s●●●me, which we call Divinity, or those other excellent ones, in Humanity, can ever be leveled to vulgar practices, and a parity of use among men; 
Exod. 9.10.  (which will prove an Epidemical disease, like the sc●●● and botches of Egypt, when the ashes were scattered over the land) unless withal there could be a levelling of men's reasons, w●●, capacities, and industries, as well as of their callings; or some law of Ostracism made, by which it shall be forbidden for any man, to be richer and healthfuller, wiser, and learneder, more holy, or more religious than another.  
But these are Cacotopian fancies, which not the profoundness of Plato, but the shallowness of Thersites, or Dameta●, hath laid out to so vile, wicked, monstrous, and ridiculous forms; that no good Christian, who resolves not to banish all reason, and true Religion from himself and his posterity, can ever approve or follow, so, as to wish to be of, or ever to see such a Commonwealth of Coxcombs and Idiots, who by the want of all good learning both in Magistrates, and Ministers will soon learn, like wild Ara●●, and Scythians, to rob, plunder, poison, kill, deceive, and dam● one another, growing as Mastive dogs, fiercer by dark keeping: Being justly punished by being given up to their own hearts lusts, to commit all wickedness with greediness, 
Rom. 1. 2●.  for not glorifying God in the high esteem, and holy use of those excellent gifts, which by good learning, he confers upon humane Nature and societies; of all which in reference to the good both of Church and State, a gracious heart is never to seek, how to make a gracious, and thankful use either in himself or others.   


The 5. Cavil. Against Minister's encroachment upon the liberty of men's judgements and consciences.  BUt there are some, who ashamed to be reckoned among the illiterate crew (who despise and decry all good learning) and desirous to seem more moderate and well tempered men, plead; That however Learning well used, may be very beneficial both to Church and State, both in civil and religious regards; yet with God there is no 
* Col. 3.11. Mat. 11.25.  acceptation of persons: and in Christ Jesus Greek and Barbarian, the learned and the Idiots are all one; That God may dispense the beams of his Spirit in the light of Truth as well as in the heat of Love, how, and where, and to whom he will, yea, and oft doth reveal his secret and hidden things, not to the wise and learned, but to the babes and foolish: Therefore a public liberty at least, and fair toleration ought to be granted to any men, to opine, to teach, and accordingly to act, as they are inwardly persuaded and moved: And this without any such tyrannous restraints, as commonly learned men and Scholars, Ministers especially, have sought themselves and taught Magistrates, to lay upon both the judgement, conscience and practice of people, both in their first education, and after profession; studying to make all things in Religion, or manners, as bastards, and illegitimate, which have not their Certificate for their ligitimation; whereas the Spirit of God ought not to be so strict laced, stinted, and restrained; lest of all kerbed, and constrained, by any prohibitions, or impositions on men's judgements and consciences, which in matters of Religion are only to be drawn with the cords of a man, such as men's reasons, or Scriptures, or the Spirits persuasion, may afford to every one's capacity, and not to tie them up by any Creeds, Articles, Catechisms, or Injunctions of Religion, much less by penal and coercive Statutas, which (like Persian sheep) carry tails of injurious mulcts and penalties after them, that are heavier, than their bodies.  
Answ.. 
Answ. Of Christian Liberty. Nil tam voluntarium quam religio; cogi non potest; long● diversa sunt carnificina est charitas, nec potest veritas cum vi, aut justitia cum crudelitate conjungi. Defendenda est religio non occidenda, sed monendo, non savitia, sed sapientia; non scelere, sed fide. Si animus a versus sit, jam sublata est, jam nulla religio, Lactant. li. Just. 5. c. 20. Religionis non est cogere religionem, quae sp●nte suscipi debet, non vi. Tertul. l. ad Scap. So Const●●tine the Great would have no man compelled but persuaded to Religion. Allied est certamen pro religione sponte suscipere, aliud supplicii metu cogi, Euseb. Eccl. l. 10. cap. 5.  There is no Jewel which Swine delight more to wear in their Snouts, than this of Liberty; which how well it becomes such sordid and indocible cattle, those excellent Christians can best judge, who are worthy to enjoy so precious a token of Christ's love to his Church; as knowing best how to value it, and use it: I know well, that true Christian Religion ought not to be made a snare, or an harrow, or a rack, or an heavy yoke, or an Egyptian bondage to men's minds and Consciences; this were to turn the sweetest vine into a sharp bramble, and the figtree into a thorn: Nor is there any thing which Christians should be more tender of (as the 
* 1. Concil. Eph. cap. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ephesme Father's most piously admonish) than their own, and others true liberties, which Christ hath purchased with his precious blood; of which both Christian Magistrates, and chief Ministers, should be most exact keepers, and conscientious defenders; lest piety prove an oppression; and the bracelets or ornaments of Religion, become the chains of hypocrisy and manacles of superstition; binding such heavy burdens on men's consciences, which God hath not imposed wherein the severer heights and tyrannies of men are prone to usurp upon the ingenuous kingdom and gracious dominion of Christ, where none is a subject, but he that enjoys that free Spirit, which David prays to be established with; 
Psal. 51.12.  and none is free but he that willingly takes up Christ's yoke and burden, 
Matth. 11.30.  which are light and easy; but yet not lose or slack. For Jesus Christ having redeemed us from the greatest slavery, and spiritual bondage, hath indeed invested his Church with the noblest immunities, and governs it by the divinest liberties; which drawing is by the cords of God's love to us, set forth in his Word; and binding us with love to God, and for his sake to one another, by so much includes all true liberty, 
Libera est apud Deum servitus, cum non necessitas sed charitas servit. Aust. Quo sanctior quisque eo solutior. Gibe. Beata servitus quae dominatienem generat sempiternam. Chrys. l. 114.  as it wholly consists of love; whose very life and essence is liberty; It being impossible to command, consent, or to compel love; which is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the most absolute Sovereign of itself, and under no Empire but that of God, who is love, and perfect liberty: And our Liberty is then truly Christian and divine (which only is desirable, because only true) when it is such, as Christ hath purchased for, and God hath revealed to his Church in his Word; with which men must seriously advise, and not with their own wanton and extravagant fancies; if they would be informed what that liberty is, which only becomes true Christians, who of all men have the least sinful licentiousness indulged to them.  
I find there are no people more vehement boasters of, and sticklers for this, which they call Christian liberty, than those, who least understand it; 
Tertu●lian tells of the Gnostics promiscuous lusts in their Agapae: Extincta lucerna in promiscuos amplexus taunt. Hinc in Christianos ista infamia. Scorpia: fo Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. So S. Austin of the Gnostics, Manichees and others who held nisi iniquissima quaque operen●ur, Diaboli vimse non posse effagere: Hanc esse redemptionem, hanc vitam sine tremore. So Irenaeus of the Carp●eratians and others, that held nothing morally good or evil; all actions lawful; only they must believe in Christ. Sela humana opinione negotia mala & bona esse dicunt. Lib. 1. c. 24.  most abuse it themselves, and are most impatient to allow it to others; if once they get such power as makes them able to oppress, none are more insolent, or less tolerating those things, even in Religion, to others, for which they plead more of conscience, both as to Gods and man's Laws, than these objectors themselves can do. Nor can any, the most modest plea, for Christian liberty be heard by those who were formerly so loudly clamorous for the name, when indeed they did not either intent, or rightly understand what the thing is. It will be then a work of Charity; and an effect of that love, which I own to these men for Christ's sake, (in whom alone our liberties are sounded, and conserved) to free them from that captivity of errors, and bondage of extravagant passions, wherewith they are oppressed and abused even in this great point of Christian Liberty; Then which as there is nothing, which sinful men could less deserve, so nor is there any thing they can naturally less rightly use, or more grossly mistake, and abuse. There is no Jewel, with which Christ hath endowed his Spouse the Church, and every true believer, for which the Devil hath not some counterfeit; nor is there any, by which he cheats men more easily, and more to his advantage and the Church's detriment, than in the false figures and resemblances of Christian liberty. 
* Liber est quisquis probus. Servire deo est bonis operibus & justitiam & libertatem conservare. Lact.  For as no man naturally is willing to be kerbed or restrained from any impulses of his lusts; so neither can he easily learn that Paradox of true Christian liberty; which consists in the severest restraints from sin; and the exactest conformities to the will of God.  
You then, O excellent Christians, well understand with me; That as no creatures, Angels, or men, have that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) self-subsistence; nor that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) selfsufficiency, in and of themselves, which is peculiar to God; so neither have that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unresponsiblenesse to any other; nor that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) independence or absolute liberty in their will, which owns no rule or measure of its motions, but its (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) own good pleasure. For as Angels and men depend wholly upon God for our nature and being: so we must needs be subordinate to him, as our Author, and responsible to him, as one wiser, better, juster, and stronger than ourselves: 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nissen. Religio est generosissimum animae vinculum quo ad Deum arctiss●ne ligatur. Aust.  Also our will (wherein our rational, and religious liberties are planted, and whence they spread or diffuse to all the motions and faculties under its Empire and command) hath its holy limits and bounds set to it by God, both as to the Supreme end and highest good, which the wise God hath proposed in himself; and also as to those means, by which he hath revealed that end to us as attainable, either in piety, or charity; in private, or public relations.  
This constant tendency, or intention to the Supreme end, and those holy regulations (which in due and lawful means, the wisdom of God hath prescribed) the more any creature, Man or Angel attains, the more rational, moral and divine liberty he enjoys; and he is so much the more freed from those shackles, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. The will is a rational desire or appetite of good.  and impediments, which the chains of darkness and corruption, through ignorance of mind, and error of understanding, or perverseness of will, or excess of passion, or violence of temptations, or depravedness of customs, or delusion of examples, hamper and bind the soul withal, as the wings of a bird with birdlime; hindering its regard to the Supreme God, which is the glory of God; and its exact applying to those means, which are proper for the attaining and enjoying of it. In the fruition of which the true and eternal liberty of the soul consists, (as the eyes in seeing most fully, and perfectly, it's most desired object) and which it then enjoys, 
Servire dec, est servitus, propter praecepti obedientiam; & libertas, propter recti licentium. Aust. Ench. ad Lauren.  when by the wisdom of the Word, and power of of Christ, being every way freed from sordid, sensual, and sinful entanglements, we only will that which we know God would have us; and do most willingly, what ever we so will, and know, as most conformable to his will.  

The will of God in his Word, the only rule and measure of man's liberty.  Whose wise, blessed and unerring will, revealed in his holy Word, being rightly understood, is (now) the only certain and infallible rule; the sole authentic Patent, which any good Christian will regard, and follow, or allege and plead in this point of Christian Liberty; either internal, or external; private, or public; solitary, or social; in thoughts, opinions, judgement, conscience, speech, action, or operation in any kind. Which the further it is from any error, transport, or licentiousness in a man's self, and from any cloak of maliciousness against others, 
1 Pet. 2.16.  the more it deserves to be counted and called Christian freedom.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. de rep. 1.  As a man freed from the distemper of madness, and rid of his chains, and got out of Bedlam, hath indeed, now, his true liberty, as a man; not to rave and speak, or do such mad things, as he formerly did in his distraction; but to do all things, as a sober man, who is master of his wits and understanding; and consequently under the most strict, yet ingenuous restraints of reason and religion; the laws of modesty, humanity, honour, civility, charity, and society; from all which the captivity of his lunacy and madness unhappily freed him: But now the recovery of his right senses happily restores him to those duties and observances which become a man and a Christian: It is mercy, which redeems us from our native bondage to sin and wrath; and which sets us into the gracious and glorious liberty of the sons of God; 
Rom. 8 21.  which is to know, and love, and serve him, as he would have us: It is a madness for Christians, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. ●r. 16. Id liberri●●um est quod minimeè à summo bono impeditur, Cib.  to think of, covet, or enjoy other Liberty, than such as the Saints in all ages attained, and such as the blessed Angels ever enjoyed; which the Lord Jesus himself, our great Liberator, both observed himself, and purchased for his Church; yea such as God himself is eternally blest with all; which is to be good, and to do good without any impediment.  

2. Of false liberty and true.  It is the heavyest chain of the Devil's Tyranny, and that in full bondage, which hath entered into man's soul; to imagine, that our liberty consists in thinking, or speaking, or doing, or omitting, what we list; without any regard to God or man, as 〈◊〉 men were their own Masters, and had no Lord over them: To fancy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. de Rep. dia. 10. Quo liberior eo miserior. Ber. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Liberty is the right governing of our life.  that all restraints internal, of modesty, fear, sense of honour, science of truth, or conscience of duty, in purity, piety or charity; also external, of established order, good laws, just power, and government either in things civil, or sacred, are encroachments upon, and diminutions of Christian Liberty: The want of neglect of which limiters doth infallibly subject us to the basest, and most infamous servitude.  
Whereas, no doubt, the true liberty of any man is to be such, in his inward habits and propensities; also to do such things most constantly, cheerfully, and without sinful impediments, which are most proper and advantageous to the nature and excellency of men: considered both in itself, and its relations; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Thedo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. Christiani vex est non ad placitum sed ad licitum.  as it stands in reference to God its Creator, and its neighbour; when a Christian is free, to know, consider, meditate of, understand, remember, and believe what ever truths God hath revealed to him; yea, further when he is free to declare, and utter them in such an holy way, which charity, sobriety, order and gravity allow. It is no freedom for a man to think what he lists, in vain, erroneous or blasphemous thoughts; or to bolt out and vent all his raw, undigested, rash and rotten fancies, or irreligious opinions to others He should set a 
* Psal. 141.3.  watch over his thoughts, and lips with prayer, modesty, and humility; Trying and weighing all things, first with himself, by the Word, and the Spirit of God; or conferring so with others, as may have some savour of reason, and religion; an holy desire to learn, or teach in a regular, not a rude, insolent, and imperious way: the next liberty is, to do those duties of piety and charity, public and private, which God hath commanded every one, not only in general, but in such restrictions of place and calling wherein God hath set them.  
It is also true liberty for a Christian upon good grounds to hope for, and expect that reward and crown, 
Rev. 2.10. Rom. 2.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Al.  which God the righteous Judge hath promised to those that persevere in well doing; who in that way are free to enjoy all the comforts, privileges, and Ordinances, which Christ hath instituted in an holy order and most regular way, for our private, or public good; a Christian is free from the fears, terrors, judgements, 
Rom. 8.1.  curses and wrath of God; and from the Laws rigour or condemnation, upon his true faith, and unfeigned repentance: By which graces the beleiver being ingraffed into Christ, is free from the observations of the ceremonial law, (which tended to Christ, and ended in him;) Also from the political or civil Law among the Jews, so far, as variation of times, and necessities of affairs require for the good of mankind; yet without violating the principles of equity or charity in them; which are perpetually x upon moral grounds to all men: From the moral law also a Christian is so far free, as to its rigour and exactness of personal actual obedience; the want of which in the least kind is condemnative, in itself; but not so, 
Rom. 7.16.  as we are by faith in Christ; yet are we not freed from the approbation, and love of the moral law, as it is just and good; nor are we from a constant endeavour to conform to its holiness, not now as a requisite to the justification of a sinner, but as a fruit of that in our sanctification, which from faith and repentance brings forth love; and from love of God a steadfast purpose, and real endeavour to obey his holy commands in all things; which is our Evangelicall perfection, and highest freedom in this world; which is not wholly from sinning, 
Rom 7.23. joh. 8.39. If the Son make you free, then shall you be free indeed. Rom. 6.7.  but from a wilful sinning. Also we are free, as to our purpose and new principle, from that malice, uncharitableness, from those envies, discontents, and worldly disorders in any kind, as they have dominion over mere natural and sinful men: Being further free (that is willing, and content) to suffer what ever God is pleased to inflict upon us, for punishment, trial, or honour, in the way of testifying to his truth; we are also free from a principle of love, to yield ready obedience, as to God, so to man for the Lords sake; 
Rom. 13.5.  what ever man in the name of God, and in Christ's stead requires of us, 
Heb. 13.17.  in order to God's glory, the peace, good example, and benefit of others, in any society, either as men or Christians.  

3. The liberty of Superiors and Inferiors.  The grounds and rules of which external obedientaill freedom in civil and Church societies, the Lord hath by general precepts and directions expressed in his Word: leaving the particular circumstantiating, enacting, and applying of those generals to that liberty of wisdom, piety, and charity, which ought to be owned by inferiors, and exercised by superiors, as governor's in Church or State; This Politic liberty admits of divers variations according to several states, times, emergencies and occasions, to which Christians, as men, are subject in this world, wherein honest freedom may be used by such laws and restraints, as shall seem best for the public welfare, to those in whom the power of giving laws to others doth reside; even in that just power and authority which God hath given to some over others, to rule them; to allow no such gubernative liberty to any men, is to deny that indulgence and authority which God hath granted, both to Christian Magistrates, and to Ministers, even to restrain in many things the private liberty of others, for the public good and order of the community; nor may any man seditiously and factiously plead, or contend for his private liberty of speeches, or actions, further than consists with the peace, order, safety, and welfare of the public; according to what is by due authority permitted, or forbidden: and however private thoughts of discontent, mutiny, rebellion, and cursing others, 
Eccles. 10.20. Nam scelus intra se ●ac●tum qui cogitar ●●tum, Facti c●imen habet. Jur. 1 Pet. 2.13.20. 1 Pet. 2.16. Rom. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, You must needs be subject, not only for wrath, but also for conscience sake. Christian liberty and divine necessity may stand together; yea they are inseparable.  fall not under humane cognizance and judicature; yet they as not free, as to the tribunal of God in a man's own conscience. Neither may public Authority, (which hath freedom to rule; that is, to command, enjoin and exact external obedience of others;) Nor may private liberty, (which is free to obey in the Lord the commands of Superiors, or else patiently to abide their censure;) neither the one, nor the other may turn this liberty to a cloak of maliciousness or licentiousness; Not the one to tyranny and oppression; beyond what piety, equity, order, and charity require; nor the other to make it any ground or occasion for factious and seditious perturbing of the public order and peace: Nor may any party of men (though never so godly, and well affected) being in no place or authority, in Church or State, enabling them, carry on any design (though in its abstract consideration it be better, than what at present may be) by any violent, irregular and disorderly ways, which are utterly unwarrantable in themselves, and no fruit of that Christian liberty, which Christ hath purchased for us; either inwardly, as to God and our consciences; or outwardly, as to Society and public relations of men and Christians to one another; where every relation imports a duty; and every duty hath its bounds; beyond which, 
* Relationes civiles mutuis offre ●is ●igann● Reg. jur. Illud decitum quod logibus definitum, Reg. jur.  is not true and virtuous liberty, but inordinateness and excess.  
Yea and in some cases of severer restraints, 
Prudenter aliquando & lici●a prohiben●tur, ne si permitterentur, eorum oc●●s●●●e ad illicita perveniatur. Reg. jur. joh. 8.30. Free Indeed. Libert●● ver● Christianae ●●fer●● aut extrinsecus spoliari nescit: quum non minus par●endo quam agendo exercetur. Aust.  by which Governors do indeed trench upon those rational or religious liberties, which God hath allowed to men and Christians; yet in these cases a true Christian only wraps himself up in that liberty of patience, which knows, when and how to suffer without injury to the public tranquillity, or to his private peace of conscience: still keeping a 
* 1 Pet. 3.4.  meek and quiet spirit, with the love, zeal, and profession of that, which he conceives to be the truth of God; these are the fruits of that 
* 2 Cor. 3.17.  free Spirit of Christ, in Christians: which appeared most eminently in Christ; which makes us free to all things, but not to sin in thought, word, or deed: Looking upon sin as the great 
* Eo sumus liberiores quo a peccato ●●●●●●niores. Gibeuf.  tyrant, usurper, and waster of the true liberty of every man and Christian.  
It is then as fare from Christian liberty, 
4. Devil's Liberty.  as sickness is from health, madness or drunkenness from sobriety, rottenness from beauty, or putrefaction from perfection, for any Christian to believe what he lists, though it be a lie; or to disbeleeve and deny it, 
Libertas omni servitute servilior. Ber. Ep. 47.  though it be a truth of God; to take up what opinions and ways of religion he most fancies; and to refuse, what ever he please to disaffect, upon light, popular and untried grounds; or openly to speak and dispute what ever he lists, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2.  and publicly to act, according as his private persuasions, passions, lusts, or, interests, or other men's, tempt and carry him; wherein neither right reason, nor common order, nor public peace, nor conscience of duty, nor 
* 1 Pet. 2.17.  reverence of men, nor fear of God, have any such serious, and holy ties upon men, as are necessary for the common good; In which regard private Christians are never so free, as to have no yoke of Christ upon them; 
Haretica conversatio quam futilis, quam terrena, quam humana? sine gravitate, sine autoritate, sine disciplina; cujus penes nos curam lenocinium vocant: pacem cum omnibus miscent, dum ad unius veritatis expugnationem conspirant. Tertul. de praes. ad. Hae. c. 41.  no exercise of patience, self-denial, mortification, meekness, charity, modesty, and sobriety, together with that comeliness and decorum, which beseems Religion and a Christian spirit; beyond which the most transporting zeal may not expatiate: For that is no other than such freedom, as water enjoys, when it overbears and overflows all its banks and bounds; or as fire seizing on the whole house; Such as drunken men in their roar, and mad men in their rave contend for; such as wild beasts, and untamed Monsters struggle for; yea such, as the envious and malicious devils affect, and are most impatient not to enjoy: In whose nostrils and jaws the mighty 
* Ezek. 38.4. Esa. 37.29.  wisdom and goodness of God (who is Potentissimum & liberrimum agens the fountain of all true rational, moral, religious and divine freedom) hath his hook of power, and bridle of terror: not of love; Such are those liberties, which those (
* As St. John called Corinthus, who was of this sect of Libertines, Irenae. l. 1. Congredere mecum ut te ad principem deducam: vox lascivientium Gnosticorum, Nicolaitarum & aliorum Haeret. Iren. l. 1.  primogeniti Diaboli) prime birds of the Devil's brood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Nis. v. M.  some impudent Libertines and dissolute wretches now (as of old) aim at, who have cast off all sense of justice, order, shame, and humanity, while they clamour and act for liberty; that is, that their blasphemies, profanenesses, impudicities, scurrilities, impudencies, and violences against all public civil peace, as well as against all religion, order, and Ministry of the Church of England, may be tolerated if not countenanced; notwithstanding they profess to hold with us some common grounds of Christian Religion, and stand responsible to civil duties and relations.  
True Christians should be as fearful to enjoy the devil's freedom, (not which he hath, but which he desires; that is, to will, and to do whatever he lists;) And as they should be zealous for their own true, holy, and humble liberties, which lead them quietly to do or suffer God's will, in God's way; so they should be tender of encroaching upon those public liberties, which are by right reason, order and Scripture granted to some men, as Magistrates and Ministers for the general good of Christians. Men must not so please themselves in any thing they fancy of liberty, as to injure others; 
No man's liberty may be another's injury. Nullius emolumentum jure nescitur exalterius damno & injuria. Reg. jur.  since no man's right can consist in the detriment, or damage of another's rights or deuce. As than no man rationally can think it a liberty denied him, when he is forbid upon idle visits, to go to infected houses; or being infected with the plague, to go among others that are sound; or to drink poison and propine it to others; no more can any Christian religiously plead for a liberty to broach, and publish to others any opinion he pleaseth; or to invade any place and office, he hath a mind to; or to disturb others in their duties and power; or to contemn with public insolence; or violently to innovate against established laws and orders in Church or State: much less hath he any freedom openly to blaspheme or disturb that religion, and way of devotion, wherein sober and good Christians worship God by that authority and order, which is settled in public, according to their consciences and best judgements.  
Here, neither Christian Magistrates, 
5. True Liberty and good government in Church and State agree well together.  nor Ministers are to regard such pleas for private Liberties, as overthrow the public order and peace; nor are they to regard those clamours against them and the Laws, as persecuting, when they do but oppose and restrain such pernicious exorbitancies; nor are they in this infringers of the people's freedom, but preservers of Liberties, which are bound up only in the laws; nor are they oppressors of others men's consciences, but dischargers of their own duties, 
* Leges sunt corporis politici nervi, sine quibus luxata & infirma fient omnia membra. Verul.  and consciences, which they bear to God's glory, and the public good; whereto as they stand highly related by their place and power, so they are highly accountable to God for them: And, if they should suffer arrogant ignorance to come to its full rudeness, and extent, tumultuary numbers and brutish power will soon make good private presumptions; and cover over the most impotent lusts, 
Lex est libertatis conservatrix, civitatis anima. Mars. Fie. Est recte ag●ndi norma. Dei vox. Hominum Lux. H. Steph.  passions, and ambitions of men, with the pleas and outcries for Christian liberty: That is, that they may do what they list; and no man else, what they should, in right reason and Religion, but only what their proud fanatic pleasure will permit them; Thus oft by the Engine of Liberty, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato. Dial. 8. de Repeb. Too great liberty is but the dregs of licentiousness, and next to slavery. De immanissinis Circumcellio●●● gregibus & Donatistarum, scripsit Tychonius; Quod volumus sanctum est: Quod sanctum est volumus: Catholicorum vox est. Aust.  Christians are cast into the greatest Tyranny, 
Summa est in publicum charitas erga p●vatorum delicta severitas: Nec minor est in nimia lenitate severitas; Reg. jur.  or Anarchy, which grow from imaginary or abused and corrupted freedoms, which, if not suppressed by an orderly and just severity, (which is the greatest charity to the public) they grow from the lesser fly blowings of secret opinions, private presumptions, and proud fancies, to become filthy creepers and noxious flyers abroad; (as the Frogs, Flies and Locusts of Egypt) to the great infection, and molestation of others; defiling and defacing all things, that are esteemed of public religious order, beauty, peace, holiness and true liberty.  
It is oft too late discerned (after unhappy indulgences and cruel tendernesses in this kind) by all sober Christians; That it is not more the happiness of mankind, 
job. 38.11. Psal. 104.9.  to have the Se● restrained by the bounds, which God in his wonderful providence hath set to it, that it return not again to cover the earth; than this is, that he hath established by the light of Reason, and the commands of his written Word the ordinances of Ministry and Magistracy among Christian men; 
Nec totam servitutem pati possunt homines, nec totam libertatem. Tacit. hist. l. 1.  by which to preserve true Christian liberty in its sphere and due bounds of just laws, of sound doctrine, true believing, well doing, orderly obeying, and comely suffering; and withal, to keep out those enormous extravagancies which seek to overthrow both Magistracy and Ministry; which are the great conservators of Christians, in all honest and just freedoms; without which no men should enjoy any, while violent lusts and errors make way (by levelling all things) for their thick, and muddy inundations; which are the devil's spittings in the face, and v●mitings in the bosom of the true Christian, and reformed Religion; that so it might at once be both ashamed of itself, and loathsome to all others: 
The use of liberty among ancient Christians.  Quite contrary to the that ancient merited honour of Christian Religion; which made Christians of all men the most strict, and severe livers; allowing so much the less or nothing of fleshly, worldly, and devilish liberties to themselves, by how much they most enjoyed a spiritual, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato.  gracious, and divine liberty, which no persecution or oppression took from them, any more, than it did their peace, truth, faith, and patience; these men always pleased themselves in denying themselves all things that were dishonest, 
Tit. 2.12. Divinissima est libertas sui ●●negatio. D. Espenc. 1 Thes. 5.22.  injurious and uncomely; even so far as to abstain from the very appearance of evil; not only in the conscience of a Christian, but even in the fight of heathens; Such as not only Religion, but common reason condemned. Nor did the Christians when multiplied to numbers, and filling all places in the Empire, challenge by any force any liberty of Religion beyond what they had by civil favour of Magistrates; or that of their prayers, tears and patience, when persecuted and denied civil liberties; as Tertullian tells in his apology: So wary they were of abusing their liberty to any insolency, offence, injury, 
2 Cor. 10.32.  or indignity against any private person; much more against a public and common good of either Church or State; the preservation of which, as to the general interests of societies, wherein thousands are concerned, both in their souls and bodies welfare, is far more to be regarded, by wise, godly, and charitable men; than any private pleas, or pretensions for Christian liberty; especially when they look with an evil eye, and lift up an offensive hand against public order, government, duties and institution: wherein are bound up, and contained that peace, piety, and religion which is enjoyed or professed by any Christians.  
As then the best governed families and best disciplined Armies allow no plea, or practise of liberty to any servants, or soldiers, 
6. False liberty destructive to the true.  which are contrary to the rules and ends of right oecononicall or military discipline; which intends the common safety and welfare of families and Armies; So, neither may Christian Religion be thought to bring forth, or be forced to maintain, that Liberty (as a legitimate issue of conscience) in its holy profession, and orderly ministrations; 
Turbulenta haereticorum audacia. Aust.  which is in all civil or secular dispensations esteemed, rejected and punished as a turbulent and seditious bastard: And which, being but as Ishmael the son of a bondwoman, is prone to mock and abuse the Isaac of true liberty, 
Gen. 21.9.  which is the son of promise, and is no way fit to be the heir, or to divide the Inheritance of Christian freedom; which is only the portion of holy, humble, sober, and orderly Christians; for while some boast of, and challenge to themselves, and promise to others this false and spurious Liberty, they are still servants to their lusts, 
2 Pet. 2.19.  and in bondage to their corruptions; impatient of any restraints, but those of their own wills, interests and fancies; yea and this Bastard Liberty, 
jud. 9.5.  like the one base son of Gideon (Abimel●ch) when once it can but get power, makes no conscience to destroy all the lawful heirs of true religious liberty, which are possessed of truth, peace, charity, order, good government in any Church: yea and all civil justice too, and properties of goods and estates; which are presently thought by licentious men, in consistent with their freedom, when once their powerful lusts have set upon the heads of their unruly designs, the Crown and title of Christian Liberty. Which disguise the Devil fits to such a completeness, 
Co●ctae servitus miserabilis, sed affectata miserabilior. Ber. de Cons.  that there is no error, no lust, no sin, no blasphemy, no villainy, nor deformity in any men's opinions or practices so horrid, which he doth not seek to colour over, or to cover with the pain● and palliating of Christian liberty.  
Which being a pure and spotless Virgin, (the highest beauty which a Christian can here be enamoured of, and which he courts with all modesty, purity, and respect on earth, hoping to have the full fruition of it in heaven) disdains above all things to be abused by those bold and filthy ravishers, who like the inordinate monsters of Gibeah, 
Judg. 19  will never think their licentious lusts satisfied, until they have killed the Levites concubine: Destroying indeed all true Christian liberty (which is preserved only by good order and government both in the Church and State) while they prostitute truths, duties, institutions, Ministry, and Magistracy to all manner of insolences and confusion; 
Assistentem in omni munditia Angelum dicebant & inv●c●bant. Hanc esse aiebam perfectam operatiorem sine tremore ritales abire operationes quas ne nominare quidem fas est. Irenae. l. 1. cap. 35. de Cainitis, J●daitis, Ophitis.  as if Christians were never free enough, till they were without all sense of sin and shame; till they neither feared God, nor reverenced man; till they had broken all the bands of civil justice, and cast away the cords of all religious discipline from them; as the Cainites, Judaites, Ophites, Adamites, and others of old.  
Which most inordinate liberty is no more to be enjoyed or desired by any good Christian, than that of the Demoniac: who being oft bound with chains and fetters, 
Luk. 8.29.  yet broke them all, and was driven of the Devil into deserts, among the graves, often dashing him against the stones, and casting him into fire and water. Such will be the sad fate of every Christian Church and State, which either affects, or tolerates any such impious, fanatic, unlawful, and unholy liberties; contrary to that purity, equity, order and decency; which is necessary to that religion which they profess as Christian. Therefore no wonder if the Lord by his word, and his true Ministers daily rebukes this unclean spirit; and seeks to cast out of this Church such an untamable Devil, which hath already got too much possession in many men's minds; 
Act. 19.27.  who are prone to deify every Diana, as an image come down from heaven, if it be but set up in the silvershrine of this popular goddess Liberty; which of all puppetly Idols lately consecrated to vulgar adoration, I can least of all Idolise: as that, which I see to have least of divinity or humanity in it: either as to piety, equity, purity, or charity.  
Yet is no man a more unfeigned servant and votary of that true and divine Liberty, which becomes Christians; which preserves truth, peace, order, and holiness among men, both in private and public regards, both in Church and State; and in this I wish all men my rivals in the ambition and sharers, with me in the fruition; which will then be most, when we get our hearts most freed from that heavy bondage, wherewith error, pride, passion, selfseeking, and the like cruel taskmasters (under the great oppressing Pharaoh, 
Aegyptiaca est illa servitus sub jugo Pharaonis, Diaboli: fiunt lutea opera; terrena, sordida, dissoluta; ab ipso dantur paleae, i. e. leves & malae cogitationes, quae delectatione accenduntur, inde actione coquuntur lateres, & consuerudine indurantur. Ber. p. Ser. 34. Extremà est dementiae in infima servit●●e & vilissima captivitate de libertate gloriari; quasi cloacarum fordibus immersus, totus foedus & inquinatus, de pigmentis●●uis & fragrantia juctit●res. Erasm.  the Devil) do seek to enslave the souls, and consciences of men; by so much the base slavery, by how much they fancy their slavery to be liberty: their freedom to sin, to be that freedom from sin, which Christ hath purchased: which dangerous mistake makes them love their bondage; to bore their ears; and to be most offended with those, who seek to show them their desperate errors and devilish thraldom; which is the greatest severity of divine vengeance in this world upon men, by giving them over to Satan, or up to their own hearts lusts.  
Yet this false and damnable liberty is by some men earnestly contended for, and imperiously claimed in the way of public toleration; 
7 Some men's impudent demand of an intolerable toleration.  that they, or any men, may profess, as to Religion, what they list; being prone through pride and ignorance, to think that no opinion they hold, or practise they do, is irreligious, profane, blasphemous, or intolerable; nor ought by any just severity or penalty be restrained, or punished: 
Carpocra●iani, & Valentiniani, et Gnostici, etc. portentosas quasque libidines non licitas tan●am statuebant, sed tanquam gradus aliquos quibus in coelum ascendatur: Iren. l. 1. Grat● revigilantibus ●●i● ea molestia, quae non pati●● 〈◊〉 tanquam mortife●d s●●no & veternoso morbo, in terire. Aust.  Whereas Christians truly blessed with tender Consciences, and meekness of wisdom, are most willing to be kept within Christ's bounds; and loathest to take any liberty, either in opinion or manners, beyond what in the truth of the Word, or in charity to the public peace, and order is permitted: Humble knowledge makes Christian's most tractable; yea and thankful to those, either Ministers or Magistrates, whose love and fidelity to them, will least tolerate any error, or sin in them, without reproof, and just restraint.  
Others, whom ignorance makes proud, and pride erroneous, and both unruly; are ready to esteem all they hold or vent or dare to act, (especially under colour of religion, for in civil affairs they are afraid of the sword) to be so commendable, at least tolerable, that they merit, 
Tunc ei (pl●renetico) utilissimus & misericordissimus, cum et adver●issim●s & molestissimus videtur. Aust. Ep 48. de coere. Haeret.  if not concurrence and approbation from all men, yet at least connivance, and toleration; nor may they be touched, or kerbed by any authority in Church or State, (be their extravagancies never so pernicious and blasphemous) but presently they make huge outcries of persecution; as if all were persecutors, who helped to ●●inde a mad man; or to put a roaring drunkard into the cage; which measure of healing them, is best both for them, and for others too; and is not to be used to any, but those that are truly such disorderly and distempered spirits.  
I conceive it most clear and certain both in right Reason and true Religion, that the prudence, piety, and charity of Governors in Church and State ought to move in that middleway, between tolerating all differences, and none, in matters of Religion; wherein men are variously to be considered, according to that profession which they own, and make of Religion; Sure none are to be tolerated in blaspheming, or insolencing that religion, which is established by public consent or laws, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 2.1. Tit. 3.11.  and which they profess in common with others; being in this self-condemned and without excuse; Nor are any of a different belief, to what is established, to be tolerated in giving any factious and seditious scandals, against that Religion, which is by the wisdom, and piety of any Nation, and Church there settled, as sacred; being always presumed, that it is judged the truest and best: for no men can be supposed to bind themselves, and their posterity to any religion, which they think false.  

Two ways of just restraints in the Church.  There are two ways of coercive power (established by God) over men, in matters of religion, either of the Word by Ecclesiastical admonitions, reproofs and censures; which only reach those in matters of error, 
1 Tim. 5.20. Tit. 2.15. Tit. 3.10. 1 Cor. 5.12.  or scandal, that are under the same form, belief, and profession of Religion, (for these only do consider them): And where this discipline is (as in primitive times it was) rightly dispensed with gravity, wisdom, charity, and due solemnity, by wise and worthy men; it carries a great weight with it, being in the name and authority of Jesus Christ, 
1. By Church discipline.  and is of excellent use to the well being of the Church of Christ, to preserve the honour of Religion, and credit of Christianity. Nor is any thing of extern order, and policy, more worthy to be seriously considered and restored by Christians; which can never be done, till the right government of the Church be first settled; nor can this now be easily done, without the favour and concurrent authority of the Christian Magistrate; so far hath licentious contempt, and insolency prevailed against all ancient order, government, and discipline in the Church; even by the Libertinism of such, as would most be counted Christians. 
And 2. Magist●atick power.  2. A second way of animadversion or restraint of public disorders in Religion, is by the power of the sword in the hand of the Christian Magistrate; who is to regard not only the civil peace of subjects, but also that trust which lies on him, to take care for their religious interests, and their souls welfare, 
Qu●●to plus potes interrena republica, tanto plus imperdeas ●●lesti civitati. Aust. Ep. c. 24.  that they may be taught and preserved in the right way of knowing and serving God: The happy condition of any Christians is, when both these powers are wisely and sweetly twisted together; so as the Ministry directs the Magistracy by the Word; and the Magistracy assists the Ministry by the sword: where the censures of the Church act by charity, and the censures of the Magistrate by a just severity; yet so, as neither love to the offender; nor dislike of the offence be wanting: That all be done to the edification, not to the destruction of the Church, or of any member of it, so fare as its welfare is consistent with the public.  
Neither civil, nor Church power among Christians should be as a sharp and hard rock, dashing presently all in pieces, that touch or strike at it in the least kind, though never so modestly differing from the received Religion; nor yet ought they to be as pillows and sponges, yielding so soft a reception to every new opinion and practice, as to invite all errors, and novelties to a recumbency, or rest in their bosom; A Church, or Christian State, will soon be full of all noisome vermin, if they allow as a work of charity and liberty, every sordid error, and beggarly opinion, publicly to lodge, and nestle under their roof; yea and to contend for place, and crowd out that Religion which is established: 
Moderation differs from gross toleration.  Christian Magistrates should neither use the sharp razor or two edged sword of the Spanish Inquisition; which forceth with terror, either to deny, what men hold for truth; or to profess which that, they hold not; nor yet should they content themselves with the wooden daggers of Amsterdam; where civil authority excuses its lukewarmness, and gilds over its tolerancy of any Religion, with the benefit of trade and commerce. I do not think it Christian to extirpate Jew's or Turks, much less any of Christian profession; but I think it both wisdom and charity, first, to endeavour by all fair means to convince all; And secondly, 
2 Tim. 2.24.  to restrain by just penalties, all those under civil subjection, (however of a different religion) from saying, or doing any thing publicly scandalous to, and derogating from the honour, peace and order of that Religion, which is esteemed, and therefore settled, as the best and truest: As civil seditions and treasons are intolerable, so are religions; nor are such endeavours venial, which by printing blasphemous books and devilish Libels seek to revive old rotten errors and heresies; or to bring public reproach, and scorn upon the reformed Christian Religion in this Church: no not although those infamous pamphlets were attended with learned confutations; since it's safer to forbid the use of poisons to the incautious people, than to permit them to drink them up, upon confidence of the virtue, which may be in the antidotes applied; The nature of man is proner to imbibe noxious things, then to egest them: It is a tempting of God to tolerate evils and errors (which we may prevent) only upon confidence of the remedies we can apply. This is more like Mountebanks, than like good Magistrates or Ministers.  
Since then, neither in right reason, and true policy of State, it is either becoming or safe, for Christian Magistrates, to have no acknowledgement of any face of Religion, 
Christian's must not be Sceptics in Religion. Ephes. 4.14.  so fare among their people and subjects as to establish, own and command it; nor is it any piety, for Christians, to be always sceptics in Religion; ever unsatisfied, and unresolved, and unestablished in matters of God's worship, and man's salvation, still ravelling the very grounds of Religion with endless cavils and needless disputes. Since the Word of God is near and open to direct all men in the ways of God; and since what is necessary to be believed and obeyed in truth and holiness, is of all parts in Scripture most plain and easy; No doubt, but Christian Magistrates are highly bound in Conscience to God, and in charity to the good of their subjects, (to whom they must do more good, than they are desired to do by the Vulgar) to establish those things, as to the extern order, Ministry, form and profession of Religion, both in doctrine and duties, which they shall in their conscience judge and conclude, upon the best advice of learned and godly men, to be most agreeable to the will of God, as most clearly grounded on the Word in the general tenor and analogy of it; and as most fundamentally necessary to be believed and obeyed by all Christians; whereto the Catholic belief and practice of all Churches (more or less agreeing) gives a great light and direction. Christian's must not be always tossing to and fro in religion, but come to an Anchor of fixation, as to the public profession; else there will hardly be any civil peace preserved among men: who lest endure, and soon quarrel upon differences in Religion, each being prone to value his own, and contemn another's.  

Nulla res effic●cius homines regit quam religio. Curt. l. 4.  These things of public piety thus once settled by Scripture upon good advice, aught by all swasive, rational and religious means to be made known by the public Ministry to the people; for so Christ hath ordained, and the Church always observed; to which Ministry (which I have proved to be of God's institution, 
Separatim nemo habessit Deos, neve novos: Tul. de leg. Rom.  and so most worthy of man's best favour and encouragement) public and orderly attendance, for time, place, and manner ought to be enjoined upon all under that power, for their necessary catechis- and instruction; And this with some penalties inflicted upon idle, wilful and presumptuous neglects; 
Nihil ita facit ad dissidium ac de Deo dissensio. Naz. orat. 8. Solos credit habendos Quisque Deos quos ipse colit. juu. Sat. 15. Aegypti cum diversi cultus De●● habe●ant, mutuis bellis se imp●tebant. Dio. l. 42.  when no ground of conscience, or other persuasion or reason is produced by those, that are not yet of years of discretion: if any of riper years and sober understanding plead a dissent, they ought in all charity and humanity be dealt with, by religious reasonings, and meekness of wisdom; if so be they may so be brought to the knowledge of the truth: 
2 Tim. 1.25.  But if either weakness of capacity, or wilfulness and obstinacy suffer them not to be convinced, 
What toleration becomes Christians.  and so to conform to the public profession of Religion, I do not think, that by force, and severities of punishment, they ought to be compelled to profess, or to do, that in Religion, of which they declare an unsatisfaction in judgement; yet may they, both in justice, and charity, be so tied to their good behaviour, that they shall not, under great penalties, either rudely speak, writ, or act against; or openly blaspheme, profane, and disturb; or contradict and contemn the Religion publicly professed, and established.  
And however the welfare of this public is not so concerned, in what men privately hold, as to their judgement and opinion, (thoughts being as the Embryos of another freer world; yet when they come to be brought forth to public notice in word or deed, they justly fall under the care, 
Facientis culpant obtiner, qui quod poterit corrigere negligeremendare. Reg. jur.  and censure both of the Magistrate to restrain them, as relating to the good of community; and of the Minister to reprove them, as his duty and authority is in the Church.  
If in lesser things, which are but the lace and fringe of the holy vestment, the verge and Suburbs of Religion established, Christians do so dispute and differ, 
Ordo Evangelici Ministerii est cardo Christianae religionis. Gerard. Tolle Ministerium, & tolle Christum; is one of the devil's politic maxims.  as not to trench upon fundamental truths, neither blaspheming the Majesty of God, or of the Lord Jesus Christ, or of the blessed Spirit; or the authority of the holy Scriptures; nor breaking the bounds of clear morals; nor violating the order of the holy Ministry of Christ's Church, which is the very hinge of all Christian Religion; nor yet wantonly dissolving that bond of Christian communion in point of extern order, peace, and comely administrations of holy things: other private differences and dissentings, no doubt, may be fairly tolerated, as exercises of charity, and disquisitions of truth; wherein yet, even the lesser, as well as greater differences, (which arise in Religion) are far better to be publicly and solemnly considered of, prudently and peaceably composed, (if possible) than negligently, and carelessly tolerated; as wounds and issues are better healed with speed, than tented to continued Ulcers, and Fistulas.  
I am confident, wise, humble and charitable Christians, 
8. The mean between Tyranny and Toleration.  in public eminency of power, and piety, would not find it so hard a matter (as it hath been made, through roughness of men's passions, and intractableness of their spirits, raised chief by other interests, carried on, than that of Christ, true Religion, and poor people souls) if they would set to it in God's name, to reconcile the many and greatest religious differences, which are among both Christian and reformed Churches; if they would fairly separate, what things are moral, clear and necessary in Religion, from what are but prudential, decent or convenient; and remove from both these, what ever is passionate, popular and superfluous, in any way, which weak men call, and count Religion; if the many headed Hydra of men's lusts, passions, and secular ends were once cut off, so that no sacrilege, or covetousness, or ambition, or popularity, or revenge should sour, and leaven reformation; or obstruct any harmony and reconciliation; sure the work would not be so Herculean, but that sober Christians might be easily satisfied, and fairly lay down their uncharitable censures, and damning distances.  

Instances in Church Government.  It is easy to instance, in that one point of Church government, as to the extern form; what unpassionate slander by sees not, but it might easily have been composed, in a way, full of order, counsel and fraternal consent, so that neither Bishops as fathers, nor Presbyters as brethren, nor people as sons of the Church, should have had any cause to have complained, 
* ubi metus in deum, ibi gravitas honesta, & diligentia attonita, & cura solicita, & adlectio explorata, & communicatio deliberata, & promotio emerita, & subjectio religiosa, & apparitio devota, & prof●ssio modesta, & Ecclesia unita, & Dei omnia. Tertul. ad Haer. c. 43.  or envied, or differed? So in the election, trial, and ordination of Ministers, also in the use, and power of the keys, and exercise of Church discipline; who in reason sees not; that, as these things concern the good of all degrees of the faithful in the Church, so they might (as in St. Cyprian's and all primitive times) have been carried on in so sweet an order, and accord, as should have pleased and profited all; both the Ordainers and the ordained; with those, for whose sakes Ministers are ordained? So in the great and sacred administration of the mysterious, and venerable Sacraments, especially that of the Lords Supper; which concerns most Christians of years: how happily, and easily might competent knowledge, an holy profession of it, and an unblameable conversation be carried on, by both pastors and people, with Christian order, care and charity; so as to have satisfied all those, who make not Religion a matter of gain, revenge, State policy, or faction; but of conscience and duty, both to God, and their neighbour, 
Secular interests the pests of the Church.  and their own souls? which was the harmonious way of primitive Christians in persecution, when no State factions troubled the purer streams of that doctrine, government, and discipline which the Churches had received, from the divine fountains; and had preserved sweet amidst the bitter streams, and great storms of persecution; when no interest was on foot among Christians but that of Christ's, to save souls; which did easily keep together in humble, and honest hearts, piety, and humanity; zeal, and meekness; men's understandings, and affections; constancy in fundamental truths, and tolerancy in lesser differences; That Truth and Peace, Order and Unity might kiss each other, and as twins live together, the foundations remain unviolable, while the superstructures might be varied as much as hay and stubble are from gold and silver; 
1 Cor. 3.12.  That the faith of Christians might not serve to begin or nourish feuds, nor Christians, (who are as lines drawn from several points of saiths' circumference, yet to the same centre Christ Jesus) might ever cross and thwart one another, to the breach of charity: but still keep the unity of the Spirit, in the bond of peace: The same Faith invariable, 
Ephes. 4.3.  as once delivered to the Saints; yet with those latitudes of private charity, which Gods indulgence had allowed to true wisdom, and which an inoffensive liberty grants in many things to sober Christians.  
I do not despair, but that such blood may one day yet run in the veins of this Church of England, (which is now almost faint and swooning by the loss of much blood, which civil wars and secular interests have let out) which may recover it to strength and beauty, both in doctrine and discipline: Yet will it never be the honour of those men to effect it, who trust only to military force; or intent, either to set up any one violent saction, or a lose toleration in religion. It will be little less indeed than a miracle of divine mercy and Christian moderation; which must recover the spirit and life, the purity and peace of this Church.  
In the best settled Church, or State Christian, 
9 An excellent way for unity and peace in the Church.  I conceive it were a happy and most convenient way for calming, and composing all differences rising in Religion, to have (as the Jews had their Sanhedrin or great Assembly) if we in England had some settled Synod or solemn Convocation, of pious, grave and learned men; before whom all opinions arising to any difference, 
Twice a year Synods were in primitive times appointed, where the Bishops and other chief Fathers of the Church met to consider of Doctrines and disputes in religion: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Can. Apoc. 36. Which undoubtedly show the practice and mind of the primitive times soon after the Apostles.  from what is once settled, should be debated publicly; deliberated of seriously, and charitably composed; if not definitively determined; that so the main truths may be preserved unshaken, which concern faith and holiness, on which grounds peace and charity in every Church ought to be continued; So that none under great penalty should vent any doctrine in public by preaching or printing, different from the received and established way, before he had acquainted that Consistory or Council with it, and had from them received approbation; so that no man should be punishable for his error, what ever he produced before them; but might either 
* Vtili terrori doctrina salutaris adjungatur. Aust. Et de●● ipse nos s●●oite d●ce● & sal●b●i t●r ●●rr●●.  receive satisfaction from them; or only this charge and restraint, that he keep his opinion to himself, till God show him the truth; and that he presume not to divulge it, save only in private conference to others, and that in a modest and peaceable manner.  
In matters of judgement and opinion, (where no man is accountable for more than he can understand, and upon grounds of right reasoning either believe or know) much prudence, tenderness and charity is to be used; which will easily distinguish between honest simplicity, privately dissenting, upon plausible grounds; or harmlessly erring, without design; and that turbulent pertinacy, by which pride is resolved as a dry nurse to bring up by hand, at the charge and trouble of others, every novel and spurious opinion, which an adulterous or wanton fancy lists to bring forth, though there be no milk for it in the breasts of Reason, or Scripture rightly understood. The first is as Joseph out of his way, wand'ring and desiring to be directed; whom it is charity to reduce to the right way. The second is like sturdy Vagabonds, who are never out of their way; but seek to seduce others that they may rob or murder them; these aught to be justly punished and restrained. The first is as cold water, which may dabble and disorder one that falls into it; yea and may drown him too; but the other is as falling into scalding hot water; which pride soon boyles up to malice, and both to public trouble; unless it be thus wisely prevented, before it have, like fire, a public vent: for commonly pertinacy of men ariseth more from the love of credit and applause, which they think they have got, or may lose; or from some other advantage they aim at; than barely from any esteem they have of the opinions, wherein they innovate; which brats of men's brains not their beauty, but their propriety and relation commends to an eager maintaining; 
Mallent semper errare quam semel errasse videri.  which in a public debate by wise and impartial men, of high credit and reputation for their learning, gravity, and integrity, will be so blasted, that they will hardly ever after thrive or spread.  

De Nerva dictum. Res insociabiles miscuit, Imperium & liberitatem. Tacit.  This, or the like care of Christian Magistrates, by way of rational restraints, charitable convictions, and just repressing of all factious and turbulent innovations in Religion, (being full of wisdom, 〈◊〉, charity, and just policy for the public and private good of men) may not be taxed with the least suspicion of tyranny; nor may wise, and good men startle at the name and outcry of persecution; which some proud or passionate opiniasters may charge upon them; any more than good 
Pati non est Christianae justitiae certum documentum: ut Donatistae meritò repressi ●ociferabent. Aust. Ep. 163.  Physicians or Surgeons should be moved from the Rules of their art and experiences, by the clamours and imputations of cruelty, from those that are full of foolish pity; when they are forced to use rougher Physic, 
Matth. 5.10. Blessed are they that are persecuted; but it must be, for righteousness sake.  and such severer medicines, which the disease and health of the Patient doth necessarily require of them: unless they would flatter the disease, to destroy the man; or spare one part, to ruin the whole body. It is indeed an 
* Leu. 19.17.  hating of our brother, and partaking of his sin, and so a persecuting of his soul, to let him hunt the devil's suit, without check, and to follow the trains of error, 
Steriles fugiendae sunt passines. Aust.  by which he leads men to perdition; when it is in our way of charity, much more in out place and authority to endeavour to convert, or at least stop him so, as others may not be perverted by him; Good husbands will not forbear for their loud crying to ring and yoke those Swine, 
Non omnis qui parcit amicus est, nec omnis qui verberat inimicus: melius est cum severitate diligere, quam cum lenitate decipere. Aust. de coercendis Haereticis, Ep. 48. vid. Perpende non quid pate●is sed quare, & quo modo. Lact. Inst. l.  which they see do root up the pastures, break through the fences, and waste the corn; yet still they leave even these beasts freedom enough, to feed themselves, and live orderly, but not mischievously.  
Although the man in every one is to be treated humanely, and the Christian Christianly, with all reason, and charity; (because the Creator is to be reverenced in every creature, and Christ in every Christian) yet the Beast or Devil (which may be even in regenerated men) must be used accordingly; that the man may be preserved, though the other be restrained; as we do, without injury, to those that are mad, or daemoniack; to whom if sober men should allow, what liberty they affect, cry out and strive for; it were to proclaim themselves to all the world the madder of the two. 
Salute reparata tanto uberius gratias agunt, quanto minus fiti quemque pepe. cisse sentiwt. Aust. Ep. 48. of the Donatists and Circumcelliones reduced by just punishments (ab inqu●eta suae te●eritate) from their seditious rashness.  And none would have more cause to repent (when they came to themselves) of those indulgences, fond granted them; which they (poor men) know not how to use, but to their own, and others harm. Indeed those men 
* Sui juris esse non debet qui nisi in aliorum injuri●s vivere nescit. Reg. jur.  forfeit their private liberty to the public discretion and power, who will not, or cannot use it, but to the public detriment, and the injury of others; which to prevent or hinder is the highest work of charity. None but sons of Belial, that is, of such as will not endure the yoke in Religion, either in piety, purity, or charity, nor suffer others to enjoy the benefit of it in peace and order, can desire such a 
* Ad●ò libere esse volunt ut nec Deunt habere vel●●t Dominum. Aust.  freedom, as will not endure the Lord for their God, nor man for their Governor; who seek to break the staves of beauty and of bonds on their Shepherd's heads; or to wrest the keys out of their hands; who like wild asses would be left to feed in the wilderness to their own barren fancies, and to snuff up the wind of their own or others vain opinions, till they are starved, and destroyed, rather than be kept in good pasture, with due limits.  
There is a damnable and damning Liberty, a Toleration, which the Devils would enjoy; who would soon destroy all things, on which is any Image of the Creator's glory; if the sharp curb and weighty chains of God's omnipotency, were not upon them, both immediately, and mediately, through that wisdom, care, courage, and authority, which he gives to Christian Magistrates and Ministers, to resist, and to bind up Satan. If they then that are thus furnished by God, with just power in Church and State, should leave the things of God in matters of Religion (as outwardly professed) to such liberties, that all men may run which ways they please, of ignorance, error, atheism, profaneness, blasphemy, being seduced, and seducing others; if they take no care, that younger people be catechised, and others duly attend the public duties of that religion, which is established, and which they still profess; 
Vbi non est veritas, merito & talis est disciplina. Ter.  if they should neither stop, nor restrain any man in any course of opinion, or practise, which he calls Conscience, without giving any account of Reason or Scripture for it to those in Authority; Certainly such an intolerable Toleration, letting every one do, what seems right in their own eyes, 
judge 21.21.  in the things of God, and only to look exactly to civil interests and safety; is to make Magistratick power, 
Rom. 13.  which is God's Ordinance for the good of mankind, to concur with the malice of the Devils, and that innate folly, vanity, and madness which is in men's hearts, to the ruin of simple multitudes; who cannot sin, or miscarry eternally, in such sinful liberties, irreligious and tolerations, but at the cost and charge of the Magistrates souls; if they be Christian, and are persuaded of the truth of that Religion; as we read the master became a trespasser, or murderer, and was put to death, who knowingly suffered his petulant Ox to enjoy such a liberty, 
Exod. 21.29.  as ended in the damage, or destruction of his neighbour's goods, or life.  

10. Such Toleration is but a subtle persecution.  A toleration of any thing as to public profession among Christians under the notion of Christian liberty, is but the devil's finest, and subtlest way of persecution; for he is as sure to gain by such indulgences, as weeds do, by the husbandman's, or Gardener's negligence or loathness to pluck them up, for fear of hurting the corn or good plants; which when they are fully discerned to be but weeds, as they are not possibly to be pulled up by man's hand, as to the private errors and hypocrisies of men's hearts, which are to be left to the great Judge and Searcher of hearts; so nor may they rashly be pulled up by every one, that sees them, lest injury be done to the good seed; but yet they are not carelessly, and sluggishly to be suffered to 
* The Manichees forbade to pull up any weeds out of a field or garden. Aust. de Mani. Agrum spinis purgari nefas putant, quod plantae sentiunt.  overgrow and choke the good plants; As if nothing were true fixed and certain in religion; nothing heretical, corrupt, and damnable in opinion and doctrine; nothing immoral, unlawful, and abominable in practice; nothing perverse, uncharitable, and uncomely in seditions, schisms and separations.  
We read frequently the zeal, care and courage of Magistrates, Princes and Priests among the Jews, 
Hezekiah, 2 Chron. 29. Josiah, 2 Chron. 34.  much commended for reforming Religion; restoring true ways of piety; suppressing all abuses in Religion; Certainly it is not less a duty, nor less pleasing to God now, among Christians, to take all care that the name of Christ be not blasphemed; nor the way of truth perverted, or evil spoken of. We read also the Spirit of Christ reproving as a great sin and omission of duty, 
Rev. 2.14. & 20.  that indifferency in the Angels of the Churches of Pergamus and Thyatira; tolerating any thing, and condemning nothing; the one suffering those, that held the doctrine of Balaam, and the impure Nicolaitans, who taught all libidinous impudicities to be free for Christians: the other for tolerating Jezebel under the colour of a Prophetess to seduce the servants of God. The Apostle Paul commands some men's mouths should be stopped, 
Tit. 1.11. Gal. 5.12. 1 Tim. 2.20.  who speak perverse things in the Church; wisheth those cut off, that troubled them: He gives over to Satan Hymenaeus and Philetus, that they might learn not to blaspheme; 
Gal. 1.8.  Denounceth a grievous curse or Anathema to any that should presume to teach any other Doctrine than the Gospel; that form of sound words once delivered to the Church, which is according to godliness; 
1 Tim. 6.3. 1 Cor. 4.2.  He tells us that there is not only a word, but a rod, or power of coercion left to the Church, and its lawful Pastors or Ministers, for the edification, not for the destruction of the Church.  
And however this power Ecclesiastical, which is from God, 
Magistratick and Ministerial power when united.  as that other Magistratick, be wholly severed and divided in their courses, while the Civil Magistrate is unchristian; yet when he embraceth the profession of Christianity, these two branches of power, (which flowed several ways, yet from the same fountain, God) do so fare meet again, and unite their amicable streams, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of Magistratick and Ministerial, Civil and Church power, as not to 
* As those of old that thought Herod to be the M●ssias. Termed pras. ad Have 5.  confound each other; nor yet to cross, and stop one the other; but rather to increase, strengthen and preserve mutually each other; while the Minister of Christ directs the Magistrate, and the Christian 
* As Eusebius tells in Constantine the Greats time, who joined with the Bishops and Ministers of the Church in good government.  Magistrate protects the Minister; both of them, with a single eye, regarding that great end, for which God in his love to mankind, and to his Church, hath established both these powers in Christian Churches and Societies; That neither the bodies, nor the souls of Christians should want that good, which God hath offered them in Christ; nor suffer those injuries in society, for the prevention or remedy of which, both Magistracy and Ministry are the Ordinances of God; for enjoying the benefit of both which blessings, as every Christian hath a social capacity; so every lawful Magistrate, and Minister hath according to their places, and proportions, a public duty, and authority upon them, to see justice and holiness, truth and peace, civil sanctions, and divine institutions, purely, and rightly dispensed to inferiors, for whose good they a●e of God ordained.  

11. In what case only toleration of any thing in Religion were lawful.  If there were indeed no rule of the written Word of God, which Christians owned as the settled foundation of Faith, the sure measure of doctrine, and guide of good manners in religion, both publicly and privately; or if there were no credible Tradition, delivered by word of mouth, and parents examples, which men might imitate for the way of Religion, revealed to them by God; which was the way before the flood; but, every one were to expect daily, either new inspirations; or to follow the dictates of his own private fancy and reason; Nothing then would be more irreligious, then to deny all freedom, public, as well as private; nothing more just than to tolerate any thing of opinion, and speculation which any one counted his religion; yet even in that liberty, of walking and wandering in the dark, when no Sun of certain Revelation (divine) had shined on mankind, 
Rom. 1.32.2, 14.  the very light of Nature taught men, as among Heathens, that some things in point of practice, are never tolerable in any humane society.  
But since the wisdom, and mercy of God hath given to mankind, (which the Church always enjoys) the light of his holy Word, and a constant order of Ministry to teach from it, the ways of God, in truth, peace, and holiness: not only every Christian is bound to use all religious means, which God hath granted to settle his own judgement, and live accordingly in his private sphere, without any sceptical itch, or lust of disputing always in Religion. But both Magistrate and Minister, (whose several duties are set forth, and different powers ordained over others, in Scripture, for a social and public good) must take care to attain that good of a settled Religion, and preserve it in always of verity, equity and charity, which may all well consist with the exercise of due authority: Nor is it any stinting or restraining of the Spirit of God in any private Christian, to keep his Spirit within the bounds of the Word of God; 
Deut. 29.29.  wherein the things revealed belong to us and our children; Nor is it any restraint to the Spirit of God in the Scripture, to keep our opinions, and judgements, and practices within the bounds of that holy faith, and good order, which is most clearly set forth in the concurrent sense of the Scriptures, and explained by the Confessions of Faith, and practise of holy Discipline; which the Creeds, and Counsels, and customs of the Catholic Church hold forth to them; Nor is it any limiting, or binding up of the Spirit of God in private men, for the Christian Magistrate and Minister, to use all public means both for the information, conviction, and conversion of those under their charge, as to the inward man; and also of due restraint and coercion, as to the outward expressions in which they stand related to a public and common good.  
But if the negligence of Governors in Church and State, 
12. What a Christian must do in dissolute times.  should at any time so connive, and tolerate out of policy, or fear, or other base passion; if through the brokenness, and difficulties of times the sons of Zeruiah be too hard for Magistrates and good Ministers; so as the vulgar fury, corrupted by factious, and unruly spirits, are impatient of just restraits; but carry on all things against Laws and wiser men's desires to a licentious Anarchy, and all confusions in the outward face and public Ministrations of Religion; yet must no good Christian think this any dispensation for any private errors in his judgement, or practise; 
In maxima rerum licentia, minima esse debet veri Christiani libertas, Gib. Lex sibi severissima est pura conscientia & dei amor. Ber.  he must be the more circumspect, and exact in his station, and duty as a Christian, when the public course runs most to confusion: tolerating lest in his own conscience, when most is tolerated by others: The love of God, and Christ, and of the truth of Religion; and the respect and reverence borne the order of the Ministry and to the Church's honour and peace; these must be to every good Christian the constant Law, and severest discipline; Teaching him to govern himself most strictly, when others affect most a misgovernment, or none at all in Religion; to act nothing immorally, rudely, and exorbitantly; to discharge all his relations, and duties with the more exactness; to bear with patience, (yet with sorrow) the want of that public good, which he desires; No way to hinder the restoring of due order and authority to the Church, and honour to Religion; to pray for, counsel, and assist the recovery of it, according to the Scripture rules, right reason, and the custom of the best times.  
And however the vain and mad world goes on wildly and giddily, as an un●amed heifer; enduring no yoke of Religion, as to any public order, Government, Discipline, or Ministry; yet must not a serious and well advised Christian delay to guide his feet in the ways of truth, and holiness, nor neglect to work out his salvation (in God's way) till public distractions are composed: or delay to be good, till all turbulent and fanatic spirits return to their wits; or till ancient public order and Government in the Church be so settled, and Religion so fortified by civil sanctions, as it ought to be: for no man knows, how long the Apostle Paul may be in a storm; or the Church tossed with schisms and factions, and secular interests, before it recover the haven of a happy settledness.  

True Ministers and true piety most to be regarded in licentious times.  Therefore a Christian that makes it his work, not to prate, and dispute, and to play a part, or to gain, by the name of Reformation and Religion; but to believe steadfastly, and obey constantly that holy rule; hath never more cause to prize and adhere to the true Ministry, and Ministers of Christ, than when he sees the greatest persecutions lying on the Church, either by violence, or toleration; by open force, or fraudulent liberty; which are (both) the Tivels' Engines, to batter, or undermine the Church of Christ: Never should holy dispensations be more earnestly desired and diligently attended from the hands of those Ministers in whom only is the right power, authority, and succession; than, when nothing is less tolerated among various and violent men, than a true Bishop and Minister, or a right ordained Ministry; which, of all things, is to the devil and evil men the most intolerable: Satan well knows, 
Matth. 24 15.  that if he destroy the Shepherds, the sheep will be scattered. When good Christians see the abomination of desolation set up; profanely tolerating any thing for Religion, allowing of any Mimics for true Ministers, vulgar adoring of a rotten Idol of licentiousness, gilded over with the name of Liberty, when silencing true Ministers, and suppressing good learning, and crying up illiterate impudence, shall be thought a means to propagate the Gospel; Then let then that are seriously and soberly godly fly to the mountains, (to the true Ministers of the Church) from whom God hath appointed salvation to descend to the believing souls: Nor are they to regard what every bold and ignorant upstart boasteth and feigneth of Inspirations, liberties and blessed toleration; obtruding himself out of the promptness and pride of his own heart upon the credulous and silly vulgar (who love to be flattered to their ruin, and deceived to their destruction, but hate to be truly guided, and faithfully governed to their safety;) For all these pretences of Liberty, Toleration, Inspirations, etc. are manifest to be but as the devil's silken halters, by which he hopes to strangle the Christian and reformed Religion here and elsewhere: it may be (seemingly) and with more gentleness; but not with less malice, and cruelty to men's souls, than with those rougher hempen cords of open persecution.  

Propè abest à crudelitate, nimia indulgentia & à persecutione enormis tolerantia; in tantum periculosa, quantum dissoluta. Melan.  From which, such sad toleration and rude Liberties are not very far; being but new expressions of Anarchy, and colours of portending confusion, or utter dissolutions of all Church order, peace and Government, into a cruel licentiousness, which is always tyrannous to true Religion: Nothing is more burdensome than some men's levitieses, nor more fulsome, and deformed, than their Reformations; nothing more uncharitable and untractable, than their liberties; nor more a plague and death to Religion, than, what they call, health and recovery; when vulgar or fanatic violence binds so much the staff of discipline, till it breaks; heady men surfeit the flock by overdriving it, and Wolves in sheep's clothing, scatter and tear the sheep of Christ under pretence of letting them go, whither they list; in stead of being true shepherds, fetching them home, and feeding them in due bounds, with good pasture: in which wholesome and safe bounds, both Christian Magistrates, 
Sic vigilet tolerantia, ut non dormiat disciplina. Aust. l. 17. de verb. Ap.  and true Ministers should seek to feed the flock of Christ; not as bare spectators of their wander and errors, but as enabled and entrusted by God with a coercive power from Christ, for the Churches good: and where the Magistrate is negligent, there the Minister should be the more diligent in the place where Christ hath set him; who is the great Shepherd of our souls, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thucyd. Libera me a malo; hoc est, a me ipso. Ber.  beyond whose holy bounds for any Christians to affect any Liberty, is to wear the devil's livery, while they are in Christ's service. Few men complain of want of freedom, but they whose freedom would be their own and other men's greatest bondage: Nothing is less desirable to a good Christian, than to be left to himself: for men are then nearest to be undone, when they may do, what they list; and least in safety, when they are their own keepers.   

MY next Calumniating Adversary, 
The 6 Cavil. Against the maintenance of the Ministry, as settled by Law.  against the Ministry of England, which I have to deal with and detect, is possessed with a thirsty and covetous Spirit; which would fain have Liberty, if not to speak, and act, what he list in Religion (without any restraint of Magistrate or Minister) yet at least to pay what he list to any Minister, since he is free to hear whom, and when he list, or none at all; he would not be tied by any law to pay any thing to their support, although it be due to them, and a right which none else might challenge. He likes not that settled maintenance, which they challenge as due. This subtle and frugal churl of a Christian is a Jesuitick terrien, hath many wary fetches and wind against the Ministers of the Gospel in the reformed Churches; but none beyond this plot, that he hopes ere long to be too hard, or too cunning for them here in England: while under some specious, and politic pretention, he shall deprive them of all settled maintenance; and by so spoiling and distressing the Ministry, he shall be sure to pillage, and lay waste in a short time, 
Answ. 1. The vileness and sordidness of such spirits.  all the reformed Religion, and face of any Church in England.  
This thirsty and covetous Devil is the eldest son of Pluto; Beelzebubs Steward; a perfect hater of the true God; a servant of Mammon; the very ghost of Nabal; a child of darkness; an enemy to all saving light; so deformedly black, that he is ashamed to show his face, but under the veil of religious, and reforming pretences; his envious eyes, 
Matth. 26.8  like Judasses', cannot endure to see any costly effusions, which the devout and liberal piety of former times have poured upon the heads of Christ and his Ministers; which some men would now make to be but an Omen, 
vers. 12.  or presage, that their death and burial is not far off; The envy and anger of these Antiministerial adversaries is daily and loudly clamorous in speech and pamphlets; To what purpose is this waste; might not the Glebes and Tithes be sold, and better employed? when there are so many frugal undertakers, who are able and willing to preach the Gospel gratis; who would be no burden to the people? 
Joh. 12.6. Non nulli pari dolere commoda aliena ac suas injurias metiuntur. Tacit. hist. 1. 2 Cor. 2.16. Ma●. 3.8.  Not that Judas cared for the poor, nor these for the people; but, because he was a thief, etc. What these envious objecters will be, time will best show; at present their eyes are evil, because other men's have been good; and, as by an ignorant confidence they contradict the Apostles question, Who is sufficient for these things? so by a sacrilegious ingratitude they hasten to answer the Prophet's question; or rather the Lords; Will a man rob God? Yes; these projectors for Atheism, Barbarity and profaneness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is Pel. l 3. Ep. 24.  would fain persuade this whole Nation to join with their cruel and covetous design; to rob so many honest men, and able Ministers of that maintenance, which their learning and labours merit, which they have a right to as by law, so by the possession of many hundred years: that so they may at once rob this Church of the blessing of the true Christian reformed Religion; and rob God also of that honour and holy service, which both privately, and publicly is done to him by thousands of his servants, the Ministers of this Church. It is no wonder, if those that grudge at the cost bestowed on Christ meditate to betray him; and had rather make a benefit or save something by his death, than see any thing bestowed on him while he lives, though it be by others bounty: For alas, what these men grudge at as given to Ministers, is little or nothing out of their own purses or estates: Nor is it given by them to Ministers any more than the rent they justly pay to their Landlords. 
Isai. 52.5.6.  But what can vile men meditate save only vile things?  

Sacrilege against the light of Nature. Jer. 2.11. Plato calls Sacrilege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De leg. c. 9  And indeed what can be more sordidly vile, or should be more strange, and less named, among those that are called Christians, and reform too; than such degenerations from the very dictates of nature, and the common sense of all Nations? Hath any nation changed its gods? And if they retained them, as Gods, did ever any Nation rob, and spoil their gods; which yet were not gods? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Polyb. l. 6.  Ask among the heathen, and let them teach these unchristian spirits; was it not always esteemed among men, as an act of piety, and honour and virtue, to devote any thing to the service, 
Facultates numini sacratas nulla lex, nullas casus facit caducas. Sym. m. V.  and worship of their Gods; as a thankful acknowledgement of that homage, they owed, and that dependence they had on the divine bounty? Was it not likewise counted in all times a most 
* Act. 19.37.  impudent and flagitious villainy to take take away any thing rightly dedicated to divine, and holy uses? So far the very light of nature taught men to abhor such execrable theeveries, and rapines, that it was by the 
* Sacrum sacrove commendarum, qui dempserit, rapseritve, paricida esto. Leg. 12. Tab. Soli cum Diis sacrilegi pugnant. Curt. l. 7.  Romans esteemed as parricide, or murder of parents, worse than Treason: a fight against God. It was esteemed an high ingratitude, not to devote and and dedicate something; how much more to alien or take away from God's service, who is the giver of all?  
Now, 
Puniuns sacrilegos Eth●ici, cum ipsi de deorum potestate diffidunt. Lact. Just. l. 3. c. 4.  why any Christians should take any such liberty against their God, which the very heathens abominated; (and which the primitive Christians never practised, but contrarily dedicated many great and rich things to the service of God in his Church; which were called (Patrimonium crucifixi, Donaria fidei, Anathemata Dominica, Deposita pietatis,) the pledges of piety, the bounty of believers, 
Sacrilegio pro●cimum est crimen laesa majestatis. Justini. Leg. Jul. Tert. Apol.  the donatives of love, (deposited with Christ, a faithful repayer, no less than an ampler deserver of all things) I can see no cause, but only that the devil, and evil men have more spite at our Religion in England, both as Christian, and as reform, than at any other, and therefore they envy any thing, 
Irenau●, l. 4. cap. 34. Origen. in Nun: cap. 18. hom. 11.  that may be any means to continue, or encourage it. And since he could not keep us in Idolatry, he tempts us to Sacrilege: which the 
* Rom. 2.22.  Apostles question clearly implies to be a sin equally or more abominable to God; The one robbing him of his service, by a false worship; the other of the means dedicated to maintain his true service and worship; 
Theod●ret. l. 3. cap. 6.  Which was one of the desperate projects of Julian against Christian Religion; who took away the gifts and holy vessels, which Constantine the Great had given to the Church's use, and Ministers maintenance, with this scoff; See in what goodly vessels the Nazaren is served?  
But the great grievance which these men cry out of, 
2. Against maintenance of Ministers by Tithes.  and hope will be very taking with tender conscienced covetousness, is this; That the Ministers of the Gospel should have Tithes; At these they are scandalised, as much as a Jew would be at eating of Swine's flesh; They are so afraid of turning Jews by paying Tithes to Ministers, that they had rather turn Turks, by taking quite away both Tithes and Ministers: 
Matth. 23. 2●.  How well doth our blessed Saviour's severity fit these men's hypocrisies? while they strain at the gnat of Tithes, and swallow down the Camels of rapine and Sacrilege: they stumble at the straws of Tithes, and leap over the beams of cruelty and unjustice.  

Tithes due by a civil right of Donation an● Law cannot justly be taken away. See Sir Edward Coke, on Lit. Ten. l. 1. c. 9 Sect. 73. An. 850. King Ethel wulp with the Prelates and Princes in several Provinces of all England (gratuito consensu) of their free will endowed the Church with the tithes of lands, goods, and chattels; cum decimis terrarum, & benorum aliorum sive catallorum, universam dotavit Ecclesiam, per suum Regium Chirographum. Ingulph. Qui augere voluerit nostram donationem, augeat omnipotens Deus dies ejus prosperos. Si quis verò mutare vel deminuere praesumpserit, noscaise ad Tribunal Christi redditurum rationem, nisi prius satisfactione emnedaverit. In lib. Abingd. Quod divini juris est id nullius in bonis est, Iust. In stit. l. 2 tit. 1. Prov. 20.25. It is a snare to the man who devoureth that which is holy, and after vows to make enquiry.  For if God had no right to require; or there were no word, commanding the Tenths to be devoted to his service, (who is Lord and donor of all:) or, if he had never assigned this right (since himself needs nothing) to his servants the Ministers under the Gospel, (as he did most clearly under the Law:) yet sure the Proprietors, which were Princes, or Peers, or people of this land, (our pious progenitors) had a civil right to the land and the fruits thereof; which no Law of God ever forbade them to dedicate, as they had a mind, to the service of God, or any portion of it, as they pleased to the maintenance of the Ministry of the Gospel; Nay they (as all men) were encouraged, yea and commanded, to honour God with their substance, Prov. 3.9. This they have often done, by the full and frequently renewed consent of all Estates in this Nation, for many hundred of years past; establishing by curses or Anathemas, and by civil laws the dedication of those Tithes, which are Feudum Dei, God's fee, and his Ministers chiefest maintenance; So that, if these Antidecimists cannot think them sufficiently proved to be Gods immediate gift to his Ministers; yet they may easily see it is man's gift to God; that is, for the maintaining of his public service, and Ministry of the Church: whereof the donation cannot but be, both in Reason and Religion, very lawful; and so the enjoyment of them, at least in that tenure, very just; since it was done by the right owners, to a very right and good end: Nor do I see how the alienation of them from that holy use can be lawful, now, by the will of any men, since the title and propriety is now in God; though the use of the fruit be in in the Ministers of God, as his Feodataries and tenants, or homagers.  

2. Not honourably or piously.  And if there could be a lawful resumption by posterity, or an abrogation of the will of this Nation, in what it hath thus dedicated and given to God, if this could be done without a crying sin of sacrilege; yet doubtless the piety and honour of this Nation is still such in all worthy mention, that it would never be done by a free Parliamentary and public vote: 
* Nemo potest mutare consili●n suum in alterius praejudicjum. Reg. juis.  since, if all humanity and honour forbids any man to resume the gifts of charity, which he hath once given to poor men, whereto they have both man's and Gods right, (as freely given to them for God's sake by the lawful owners) much more doth all piety and religion forbidden any men (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away, 
Eusebius tells, that before the ruin of jerusalem so impudent and violent were wicked men, that they took away the Tithes and benefit of the Altar from the Priests, so as many died for want, Hist. Eccles. l 2. c. 20.  or subduce by force or fraud, as Ananias and Saphira did) any thing, that is once by themselves (or others) dedicated to God: especially in such a way of service, which he requires in his Word; That is, for the maintenance of that order, government, and Ministry of holy things, which the Lord hath appointed in his Church. Which cannot be done without necessary subsidies of life, for Ministers, as men; And since a power of demanding, and receiving maintenance is in the true Ministers of the Gospel, in Christ's name, (as the Apostle Paul proves; no doubt there is no less power in Christian people, of giving them, or rather paying them, as 
* Act. 53. Why hath Satan filled thy heart to lie to the Holy Ghost, and to keep back, (or defraud and purloin) part of the price of the land?  
* 1 Cor. 9 6, 7, 8, etc. Gal. 6 6.  a due debt, both in divine, and humane equity, either in occasional, and movable maintenance; or fixed and perpetual.  
The first was the way of Ministers and Bishop's alimony in the primitive unsettled, and persecuting times; 
Ne invidia Clericis obveniat de poss●ssionibus Ecclesia obtulit plebi. B. Augustinus malle se ex collationibus vivere ut antiqui. Sed id Laici suscipere noluerunt. Poss. vit. Aust.  when Christians could not expect to be long masters of their own estates in lands; nor could they endow any Minister or Church with any part of them, to perpetuity; yet then in those hard and perilous times, we read in Ecclesiastical stories, that the liberal gifts and free will offerings, of all manner of good things, from the devout Laity to the the than most deserving Clergy, amounted to more, than the after settled means by way of Tithes.  
Which way of maintenance was as anciently, so generally settled in all Christians Churches after Constantine's time, 
3. Nor wisely.  as well as in England: The benefit of which, as in all other things, 
Am. Marcel. lib. 27. De Damaso & Ursicino pro sede Episcopali ad caedem & sanguinem civium contendentibus: Hanc enim (inquit) adepti, suturi sunt ita secu●i, ut direntur oblatienibus matronarum; procedantque vehiculi; circumspect vestiti; epulin ●●rantes profus●s, edeo ut eorum convivia regales superent mensai. Primitias tem ●re regis Canuti contribu●bant Ecclesiae, quam contributionem. Semen Ecclesiae, Church seed, appellabant, Fleta. l. 1. c 37. St. Austin complains in his time, Majores nostri ideo copiis omnibus abundabant, quis deo Decimas d●bant; & Caesari censam reddebant. Modo autem quia discesserit devotio dei, accessit indictio fisci. Nolumus partiri cum Deo decemas, modo autem ictum tollitur. Aust. hom. 48.  thus given by believers to God (as a grateful acknowledgement, of his dominion over us, and all we have; of his bounty, conferring all upon us; of his mercy, vouchsafing to accept from us any portion of that, which is his own) returns, indeed, to the bosom of the givers; and aims, next the glorifying of God, at the spiritual and eternal good of their own souls; Nor can God to unthankful to those, unto whom he gives the grace of being so really thankful to himself, for what is done to the Ministers of Christ, is as done Christ himself; and what is done to Christ redounds to a man's own good: The divine munificence as the heavens always returning with liberal showers and fruitful dews upon us, what ever grateful exhalations our devout humility (as the earth) sends up to him; 
* An. 587. Synodas' Mutiscenensis de decimis leges renovavit: quas Christianorum congeries l●ngis ante temporibus custodierat intemeratas. Can. 5.  either in charity to the poor, or in a liberal requital to his Ministers: Neither of which are welcome objects to those ravenous appetites, who so much grudge that Tithes should by any title, though never so free gift, which is very just and good, be given to Ministers, and enjoyed by them; When once these hungry stomaches have satified themselves with the flesh of Ministers; the Clergies maintenance, or Church's Patrimony; who may doubt, but they will also pick the bones of all Colleges, Hospitals, and Almshouses? Nothing being sacred to a sacrilegious mind; 
Synod. Moguntina sub Carol. M. an. 813. Can. 38. testatur, Imperatorem tributa remisisse, & eorum loco decimas Deo assignasse.  nor unviolable to a violent and rapacious hand. Nor is it a hope so much to relieve their own necessities; but a kind of wanton cruelty, which makes many of these Evening Wolves, so fierce and ravenous against the Minister's maintenance: Nay, many of them covet nothing more, than to see all the excellent Ministers of England, reduced to the same beggary, which the meanest of themselves now contend with all, or lately did; so little have most of them profited by their over thrifty piety: Nor are such illiberal souls ever to be satisfied with good things. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacrilegis nil sacrum. Hierod.   

3. Against Tithes as Judaical, etc.  But Tithes are Ceremonial, Legal, Typical, Judaical, and (which vizard makes every face ugly and terrible to the vulgar) they are Anchristian.  
Answ.. 'Tis possible some simple country people may be scared to subscribe against Tithes with these bugs words; But sure, for these men, who pretend to fright others; I believe they have no more real horror upon them, to take Tithes, or more, of others, either as they pretend to be Preachers, or as they are Lay Impropriators; than the conjurers in Lapland have, who make many strange faces, and fearful noises, as if they had raised, and espied a devil in their circle; when all is to get but a little money of the silly spectators: The meaning of all this great cry against Tithes of Ministers is, to save a little wool, though the sheep be the more scabby; to spare some small matter, which some of these objecters (it may be) yearly pay to the Ministers, with much regret and murmuring: Yea, it is generally observed, that these clamorers who make the greatest cry, do not yield the fairest fleece; nay most of them not one grain to the feeding, nor one lock to the clothing of any Minister; nor indeed have they much wool (for the most part) on their own backs, which makes them envy all that have. Sheep are silent under the shearers hand: but dogs are prone to bark and snarl at those that feed them: 
Phil. 3.2.  of whom the Apostle Paul bids the Saints, Bishops, and Deacons of Philippi to beware, as of evil workers; who are not content with the circumcision of Minister's maintenance, which hath been already too much made, by severer hands; but they aim at a total concision; a taking all away. As for these Repiners, they are not so guilty of paying Tithes, as they would be of receiving them; 'Tis as much a covetous, as an envious spirit, which possesseth them: Yea, rather than fail of their design against Ministers, they are not content with their own not paying any thing to Ministers, but they repine, that any men else should; whose gratitude and religion teacheth them to give to every man what is their due, especially to the Ministers of Christ, which they justly do, as with a good will and cheerful mind, so with a good will, and with a far more judicious and upright conscience, both to God and man, than these covetous cavillers can possibly carp, or grudge against them; who, poor men, every day think they grow leaner, while they see or hear any Minister hath what they call a fat Benefice, or a competent Living: Although the faithful Lamp spends its self, and all the Oil too, in the place, where he receives it.  
But these murmurers cannot digest the Jewishnesse of Tithes, 
Of Tithes as Jewish.  and they are still fancying, and afraid some costly sacrifice must needs go along, where ever Tithes are continued.  
Answ. It may be, these men cannot endure Tithes, unless the Jews might enjoy them; who (although still crucifying Christ in their malice, hardness, and blasphemies, yet) these men seem far less averse from entertaining them with their fawning and flattering insinuations into their bosoms, than from maintaining or countenancing those Ministers who preach and believe in Jesus Christ crucified, as the only Messiah and Saviour of the world; Nay these Anti decimists glory in two things, as high tokens of their Sanctity: one is, their endeavours, first, to further the conversion of the Jews: the second is, to hasten the subversion of the office of the Christian Ministry: Nor do the Jews unwillingly flatter them sometimes, as very great factors for them, when they see what rare Jewish projects they have common with them; against both the name and faith, the Church and Ministers of Jesus Christ; who had never so prevailed by his word against the Jewish pertinacy, and obstinacy, if he had not had an able, constant, faithful and ordained Ministry; nor had this Ministry without miracle continued, if there had been no constant maintenance; which the more settled it is against covetous and ungrateful spirits, the more is the preaching of the Gospel, and its power likely to settle, in all humane reason; (Notwithstanding that the corrupt lusts of men are prone sometime to abuse peace and plenty, as David did his leisure, strength, and retirement;) One would think; that these men did forget, that the Ministers of the Gospel are men, as well as the Jewish Pri sts were, 
Thou shalt not muzzle the mouth of the Ox, etc. 1 Co●. 9 9, 12.13, 14, etc. The Ox hath a mouth to feed himself as well as feet to ●●ead out the corn for others.  and that they have mouths given them not only to feed others with the Word of life, but also themselves with bodily food, as the necessary staff of life: Yea, they not only may, but aught to live of the Gospel, as the Priests did of the altars service. Indeed the words and spirits of these Calumniators against Tithes and Ministers do signify, as if it would more trouble them, to see the knife of a Priest ready to slay a beast, than to see the rudest fellow of their faction ready to cut any Minister's throat in England.  
But it is strange these men should now be so squeamish, as to Ministers receiving of Tithes (which were by the piety of our ancestors given of old to them, or to God rather, for his service: And this not by Minister's persuasion, or importunity so much, as by the good will, and devotion of this Christian Nation) when themselves have always so good stomaches, that they devour nothing more easily and digest nothing more cheerfully, than these sacred morsels, when either they fraudulently detain them, or injuriously deny them to the Ministers; to whom in all justice and humane law, (it is clear) they belong; yet it is styled by one of this party a conscientious sincerity in many, that refuse to pay them; Is it not rather a detestable covetousness, 
Col. 3 5.  (which is Idolatry) that denies, or defrauds any man of their due? is it not an abhorred sacrilege, that rob the Ministers of theirs? for which right or deuce they have as much to show (at least) as any man hath for any thing that is his, by the Laws of the land: Sure, we are but a very base and bad Nation, if many (as we are lately told by one) of the very best of the people, 
Proposals of H. R.  had rather in conscience and sincerity do other men, and especially Ministers so great wrong (who must starve most of them with their families, or beg their bread having no other livelihood, if they have not this) than pay, what is due to them, and so necessary for them; O consciences more thrifty than tender; 
O quam religio●a sunt ava●orum delicta! Cyp. Non statim religiosi sunt quia impune sacrilegi Min. Fel. de Rom.  more scraping, than sincere; which have thus much of the Jew in them, that they make little or no conscience to cousin any, that are not of their own Tribe or faction; When did any of these sincere men, as he calls them, make conscience to pay their Tithes justly? or if not in that kind, when did they make conscience to pay, as much, or more of free will to the Minister, as their Tithe came to? They might soon pull this thorn or scruple out of their consciences; if in stead of the tenth they would pay rather a sixth or seventh part, or any, that is not short of what the Law of man commands: so they shall be sure, neither to savour of the Jew, nor of any injustice. But still we may observe, when some men handle Conscience, their meaning is to lick their own fingers: But when, I pray, are these sincere and best of men, any whit scrupulous, or tender conscienced, in the point of their possessing any Tithes by an Impropriate Lay-tenure? When did any of them ever complain of them? when were they surfeited, or overcharged with them? Notwithstanding there is more of the Pope in an Impropriation, than in any thing else, about Tithes, for Tithes were generally so Impropriated by his authority; and are held in no other manner now, 
Statut. Hen. 8.  than as they were by the Pope's power aliened from the Rectory, to some Monastery, or Religious house.  
So that as Cato merrily, yet severely said of the Tuscan soothsayers, (who were least of all such, as their name sounds) He wondered they could forbear to laugh at one another, who so well knew each others juggling, and their own knavery; So may I reply to these scrupulous Antidecimists: Sure it is but their sport and merriment, thus to abuse simple people, with their over righteousn sse or superfluity of malice rather, feigning a sense of that, as a sin, and unlawful in Ministers; when themselves practise the same thing most willingly on very suspected grounds without any remorse, or scruple; as if they had an excellent good title from the Pope, and the Laws for Impropriate tithes (where the very end of people's paying Tithes is frustrated; (which is their Institution and direction in the public service of God,) And yet neither God nor man could give a good title to Ministers for receiving Tithes; who carry on that great good end, for which impiety and equity they were designed; which is to help on people in serving of God, and saving their souls; Such self-condemned, 
Rom. 2.1. Cui absolvi potest, qui nec sibi est innocens? Amb. off. l. 1. c. 12.  and unexcusable cavillers seem in many things to be children, (as in peevishness, and inconstancy: in the most commendable quality (innocence) they are least like:) but I wonder they should be so much babies, and so weak in understanding, as to this point of Tithes, (unless, because they are too much men in malice) since this subject about Tithes, as the settled and best maintenance of the Ministry of the Gospel, hath been so clearly, fully, and learnedly explained, proved and asserted by all law, both divine and humane, by many excellent pens, not only of Ministers, but of others; who may be thought more impartial (as Gentlemen, and Lawyers) both long since and of later times: But the way of these Antiministerial men is to read no books, whose title they prejudge, nor to admit any truth to their partial tribunal, but what is saving; (they mean, and so do I) to their purses.  
To refresh their memories therefore in so trite a subject; 
4. Of the ancient right and use of Tithes.  and stir up their duller consciences by a little account; I wonder how these Scrupulosoes can be ignorant, that Tithes were of divine use before the Jewish constitutions: 
Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. tells us that by the light of nature among the heathen (or by tradition) Tithes were consecrated to the Gods. So Dionys. Halicar. l. 1.  That they draw their origin either from the common light of Nature; or from that traditional Theology, which was in the Patriarches of old: which dictated, as a Deity, so a Priesthood, or Ministry to serve it; also a duty to consecrate, ordain, and maintain for that public service some men, who should be fittest to attend it. Do they not read that Tithes were paid by Abraham the father of the faithful to 
* Gen. 14.20.41. Heb. 7.4.  Melchisedek the Type of Christ? And why then should any worshippers of Christ, who are children of faithful Abraham (by imitation of the same faith, which was in him, long before the Law of Moses) think it a sin or error in them, to pay Tithes to Christ, (the Antitype) by the hands of his Ministers; who are 
* Mat. 10 40, joh. 13.20.  deputatively, and Ministerially himself? whereas indeed it may rather seem a sin not to pay them; since we see Christ hath so good a title to them, who yet did not claim them when he lived, because the levitical Priesthood was yet standing: yet Luk. 8.3. divers that had been cured ministered to Christ and his family of their substance, and Matth. 10.10. he declares the Ministers right to be as good, as the labourers to his hire. If he that receiveth you, receiveth me, and he that despiseth you, despiseth me; and he that giveth to a Prophet a cup of cold water in my name, gives it to me; if these be true, and Evangelicall; why is it not as true and Evangelicall, He that payeth Tithes to you, as my Ministers, pays them to me? Whether it be by private and solitary, or by public and joint gift and dedication; Sure the highest right and claim Paramount must be eminently in Christ who is Lord of all, more than in Melchisedeck; and so either the obligation to pay them, or the lawfulness to accept them in Christ's name, as a right to him; or as a free gift offered from believers to the honour and service of Christ, must needs be evident in all justice and religion; (As water is purest in the Fountain, and light clearest in the Sun, so is Melchisedeks right most in Christ:) Nay I think in good earnest, that a Christian Jew would hence draw an argument, (although he were of that tribe of Levi, to which Tithes were after commanded to be paid among the Jews) that he ought now to pay them to the Christian Ministers, 
Heb. 7.4.8, 9, etc.  or to Christ; as in relation to his service, and as an agnition of him to be Lord and God; since, even Levi in Abraham's loins paid Tithes to Melchisedek; that is, to the type and representer of Christ: And since the Lord Jesus Christ is the perfection and sum of the Priesthood and order of Melchisedek, he may justly claim what ever was typified; as a due or honour to be done to him; of which this is one; that he should receive Tithes who never dyeth, Heb. 7.8. & 15. So that this Evangelicall right of Christ, as those promises to Abraham, being before the Legal establishment, is not to be annulled by that law of the Jews, 
Gal. 3.17.  which was 400. years after.  
As to the intervenient appointment and after custom of paying Tithes, divinely settled by a positive Law among the Jews, (as the then only Church of God) it carries not any frown in its face against Christian Ministers now receiving Tithes, or others paying them under the Gospel; if there were no Law of the Land devoting Tithes to God, and enjoining the payment of them to Ministers as a rent charged upon lands, and estates; what sin could it be for any Christian (as many primitive Christians spontan ously did) to devote, set apart, and give yearly the tenth of all his increase to the Ministers of the Gospel? Sure nothing of right reason, Scripture, or true Religion, (which only should rule the conscience of any sober man) doth teach any Christian to abhor, what ever was instituted or practised among the Jews; if it be but after the law of common equity, gratitude, piety, or civility; toward God, or man; Else these Antidecimists must think they sinned, if they should but cover their excrements, 
Deut. 23.13.  which was once a law of cleanliness among the Jews; yea the example of God so confirming by a positive law, in that his ancient Church of the Jews, those general dictates of nature, and the preceding practice of Abraham, paying Tithes to Melchisedek as to the Priest of the most High God, and a type of Christ, according to grounds of common equity and natural piety, or gratitude to God and man; This consideration I say should have the greater inducement to assure Christians; that, what is neither merely Typical, nor Ceremonial, (as Tithes were never thought to be by any learned or wise men) but rather a thing of common equity, and piety; confirmed by a divine positive command, and the choice of God, this cannot but be as acceptable to God now, when dedicated (by the consent of any Christian people) to his Evangelicall service, and Ministry; as it was before either from the hand of Abraham, or his posterity: since it is not where forbidden in the Gospel, and by God's wisdom hath been chosen as the fittest proportion under the Law.  
Yea, and to those, that have not the losest, but the liberallest consciences among Christians, it seems expressly recommended, after that pattern, Even so hath the Lord ordained, 
Cor. 9.14. v. 13.  that they that preach the Gospel, should live of the Gospel; Even so, as they did, who served at the Altar; so far as the imitation can now hold; which though it cannot in the Sacrifices, yet it may in the Tithes, and in first fruits, and freewill offerings, which were frequently, and plentifully brought to the Bishops and Ministers of the Churches in primitive times, for their own support and the Deacons, with the poor; If the Tenth, or (quantum) How much, be not here expressed; yet it is vehemently employed; Else the Apostle had proved nothing, nor given any directions, either for Ministers fitting support, or for Christians regulating of their retributions; if he doth not command them to pay, at least a Tenth, sure he doth not condemn their paying a Tenth part, which they may freely do, if there were no such divine right pleadable, as this indeed is to all Christians, whose covetousness doth not teach them to cavil against reason and Scripture too; However, this is the least, that we can make of that place; if in difficult times, (such as the primitive were) something were left to the gratitude, ingenuity, love, and largeness of Christians hearts towards their Ministers, (wherein sometime they even exceeded their power and estate in munificence:) yet in quiet times, and in a plentiful land it may well be expected by God, (at least, it cannot be unblamable) for any Nation, Church, or private Christian to give, and settle such a portion, as the Tenths of the increase, upon those that serve the Lord, and the Church in the Ministry of the Gospel. It is easily computed, that Tithes were not one half of the levitical maintenance; What reason can these men give (beyond their will and despite) why the Christian Ministry should far worse, or have less honour, than the Jewish, since it is in many things, 
Heb. 7.19.22. Heb. 8.6.  a better Ministry? 1. Clearer in the light of Doctrine, promises, and prophecies. 2. As venerable in the Mysteries. 3. Far more glorious in its chief Minister and Mediator, Jesus Christ, 
Heb. 3.5.  the Son of God; the other by servants. 4. Much easier in the burden both of labour, ceremony and charges, to beleivers and worshippers; 5. Yet not less painful to the Ministers, whose spirits are more exhausted by studies, preaching and other Ministerial duties, than the Jewish Priests by more gross and bodily labours. 6. Not less comfortable to devout and pious souls. 7. More universally diffused, as more convenient for all mankind; 8. And never esteemed less necessary to the Church, or less acceptable to God; save only by Atheists, or Niggard's; who had rather read that most blasphemous and no less irrational than irreligious book, De Tribus Impostoribus, than the four Evangelists; valuing a cheap Alcoran before a costly Bible.  

5. Tithes not Popish or Antichristian.  So then, I think I have with a very soft and sober fire, quite decocted the Jew out of Tithes, and with as much or more ease, will Antichrist, as they call it, or any dregs of Popery, evaporate out of them; Some men's teeth are so set on edge by too much chewing of the Pope, that they cannot by't, or taste any thing, but it relisheth of Antichrist to them; if the Romish Church and Bishops did ever use it: If any thing (as I have said) be suspicable for Popish or Antichristian in Tithes, sure it goes with the Impropriations; for if it were unblamable to alien Tithes from the Ministry, and cure of souls, by annexing them to Regular and Monastic uses; and if it were not commendable to alien them from both, to mere secular uses; where they are usually expended with more luxury and vanity, as with less piety and charity, sure the best way was to have kept them in their original design; which was for the maintenance of the Ministers: Nor is the Pope's traffiquing, or disposing of them, during his usurpation, here any prejudice to them, no more than a blear eye eclipseth the Sun by looking on it, or a foul hand abuseth a Jewel by touching it. That the Popes of Rome invented Tithes, is as true, as a learned Rubbi of these new ways, (and a great Preacher too) once told me with most unhistoricall confidence; 
St. Aust. Ep 28. B. Cyprianus non aliquod novum decretum condens sed Ecclesiae fidem firmissimamservans, corrigit eos, qui ante 8. diem purvulum non esse baptizandum putabant.  That Pope Gregory the great first invented Infant baptism; (which 'tis sure enough St. Jerome and St. Austin, Cyprian and others mention as a Catholic custom in their days, which was some hundred of years before Gregory; and they oft declare it to have been an ancient, primitive and Apostolical practice; which no Father, no Bishop, no Council, ever began; but was generally used, as we find in St. Cyprian, from the first plantation of Christianity, and the making Disciples to Christ: Initiating them by water, as the Jews formerly had done Proselytes in their Church.) But this is only in passant, to show how great confidence attends gross ignorance in these men; As to this of tithes, so fare as the Pope had to do with them at any time, 
Cypr. Ep. 59 ad Fidum, an. 250. A baptismo post Christum prohiberi non debet infant recens natus, etc.  I have taken away the foolish scandal and vulgar prejudice, giving in another place sufficient account to all that are capable of sober truth; That nothing in Christian Religion, either in Scriptures, Sacraments and doctrines, or in the order, power, succession, government and maintenance of Ministers in the Church, are therefore burnt with Antichristianism, or with any thing which the Vulgar calls Popery, because the Pope set his foot sometime in them; For truly than our Parliaments (which are accounted sacred in their essence and honour) should be Antichristian too; for time was, when they did own the authority, yea and reconcile and submit themselves to the power of the Pope and See of Rome. If any men reply Parliaments have long ago purged themselves of the Pope and Popery: Truly so have all things else in this Church, and Tithes among others, which these men's mouths so much water after; and sure such squeamish stomaches, as theirs, would never desire and digest them, (as they do) if there were the least grain of Antichrist or Pope either in Lay or Clergy men's Tithes; for they vehemently pretend to have vomited up all, that savours of the Pope or Popery.  
But it's lost labour to seek further to pull this prating worm out of some men's tongues, when the root of it is in their brains; if they had but the tithe of common reason and sober sense, they would easily see, how little the Ministers of England, or any Christian Church of the like way is beholden to the Popes of Rome, in the matter of tithes; It had been better for us, that the Pope had never meddled with them; which occasioned so many Impropriations, and these so many beggarly live; which can hardly expect or make a rich and able Minister; if these men would really reform, they should promote the restoring (by some convenient way) those Impropriate Tithes to the Church; But their reformation is always on the taking, not on the giving hand; like the footsteps to the Lion's den, all are towards, none frowards. It's very probable, the Popes made little of their own lands any where Tithable; if, when they saw the charity of Christians grow cold, and their luxury, in peaceful times, great, the Bishops of Rome persuaded others to settle the maintenance of the Ministry, and to provide for the double honour of the Clergy, by this way of Tithes, which might not be arbitrary, but legal, and certain; Truly it was one of the most prudent, and pious works, that ever any of the best Popes did for the Church; (And truly many of them were so wise and holy men, that they might in great part cover and expiate the lesser errors of others; if too much of secular pride, and humane passions had not afterward transported them beyond all bounds, becoming Christian Prelates) It were a madness, only worthy of these Antidecimists, to abhor to do any thing, never, so sober, which others (now become frantic, and disordered) sometime did in their better moods.  

6. Of turning tithes into a Lay channel for the ease of some tender consciences.  But there is a late writer, who hath projected, how to percolate Tithes so through Lay hands in a public Exchequer, or Tith-office, which will effectually purge away all that is Jewish, Antichristian, or uncircumcised in them; (as sure as a Monk's cowl will recommend a dead man to heaven;) I am as solicitous for those officers danger, as that writer is for the Ministers; lest they prove tithe-coveters; when they shall have pregnant hopes, to make their fees better, for dispensing those Tithe-pensions to their poor pensioners and humble suppliants, than any one Ministers maintenance will be out of them; unless he be a strange favourite of that Court: I suppose those Officers for gathering, receiving, and distributing of Tithes in such pensions to the remnant of those poor dependent, and most patiented Ministers, will be more sincere and conscientious, for a time, than to take any bribes, or rewards for expedition; But it is very probable they will not be men of such metal, as will never be corrupted: And O how sad a project will this be in a short time, if these Lay exactors should be more heavy and grievous, not only to the poor Ministers, but also to the common people, in their rigorous exactions by troopers or triple damages, than ever Ministers were! How deplorable will it be, if these Lay exactors of Tithes should prove sons of Belial too, as well as Elyes sons; who found, I think, but little of the people's tithes, in the sacrifices; So that, in this odious reflection, that writer's pen strikes not so sure, as the Priest's flesh book did; 
1 Sam. 2.14.  and as unseasonably too: (which was indeed the fin, serving themselves of the people's oblations before God;) while that proposer hath no tender consideration of any poor Minister's condition: against whose conscience it may be, as well as against his ease and profit (very much) to be deprived of what is his by a former and better Law; and after he hath laboured hard, then to ride and solicit, and pray and pay for his wages; Which of these envious projectors and supercilious distributers of other men's estates will kindle a fire, or open any door to a Minister of Christ for nothing?  
Nor doth that Reformer of Tithes lay to heart the dissatisfactions, and scandal of many as wise and as godly men's consciences as his precious ones are, who are (ten for one) persuaded; that they ought, as by laws of the Land, so in all Religion to God, and gratitude to their Ministers, pay their Tithes immediately, and truly to them, which they had much rather do, than have the best place, that any man can fancy in this new designed Office and Exchequer for tithes; Nor do I believe a like project would please that great projector, if one should take his cloak from his home, and make him ride ten, twenty or thirty miles to fetch it, every time he would make use of it. Certainly Tithes are by all equity and law; as much due to every Minister in his place, as the coat, which that Proposer hath on his back. Nor is the property of things, only to be considered; but the proximity also, and the conveniency of using and enjoying them; which the Law also intends to every man, in his goods: For my part I like not, either the changing of the stream, or of the channel of Tithes; because it will but make it wind further off, or go more about; and the new channel will lick up a great deal of the old stream, so that but little will come at last to the Ministers Mill. The former course of paying them to the Minister immediately is much easier cleared, where ever any obstructions or inconveniencies shall be found, either as to the Ministers, or the people; How easily are far greater sums daily gathered in every parish, without any suits at Law or trouble, by the ordinary Officers, which may in this case easily be authorised to do for Ministers, as Churchwardens and Overseers for the poor do in their rates and customs. The Vision of changing the way of Ministers maintenance, or of making them receive Tithes by a mediate lay hand, hath a further State mystery and politic meaning in it, than barely to ease the Minister and people of trouble; or to wipe off the fully and smut of imaginary Popery, Jewishnesse, or Antichristianity from Tithes; which may, through the hardness of men's hearts, have something inconvenient in them; but nothing, that I can see, evil or sinful, so as to give any tender conscience any offence, more than it would any honest man to pay his debts.  

7. Tithes are too much for the Ministers.  But Tithes are too much for the Ministers to receive?  
Answ. This indeed is the thorn I looked for in these haling Christians; Here it is that the shoe pincheth envious avarice: And why too much O you narrow souls? Their ordinary Arithmetic, at their finger's ends, tell them; that the Ministers are not the tenth man of the land, and why should they have the tenth part of the Increase? I answer, 1. What is freer than gift? and what wiser, than so public and so ancient a gift, of a whole Church, and Nation Christian; which gave to God not according to the measure of these men's thirst, but of the largeness of their own devout hearts, and as became the riches and honour of this Nation? The Laws of the land passed and conveyed Tithes to the Clergy and their successors for God's service, even then when they were forbidden, for the most part, to marry; and enjoined to lead a single life: O how would the munificence of those times have burst these men with envy against the Clergy in their rich Celibacy; who repine to see them thus moderately provided for, when they are most what charged with families, and many relations! 2. I may retort; No more are those Lay men the tenth persons in any Parish; who yet may have sometime the Impropriate Tithes, it may be, of ten parishes. 3. I add, all worthy Bishop, and Ministers, that have any competency, are never such unhospitable Nabals, as to eat their morsel alone; many poor creatures are frequently relieved by them, and bless God for them; after the example of Archbishop Warram, a most charitable and good man, who being sick, asked his Steward what money was in his treasure, and being answered there was none; he smiled, saying, It is well, it is time to go to God: Erasmus tells of that Prelates great liberality to the poor. 4. All, but envious eyes, see; that there is not one of ten among other men, but he hath either lands, or moneys, or some trade, and way of livelihood, which the Ministers seldom have, being bred up wholly to their studies; nor is it fit they should have other cumbersome employments, since that holy work will take up the whole man; if they study to be able and faithful warriors, and not merely popular and flourishing fencers: No man going to war entangleth himself with the affairs of this life. 
2 Tim. 2.4.  5. I might plead if not in equity, yet in pity; few Ministers in England now are single men; choosing rather to live among God's cares and thorns, and the encumbrances of honest and honourable marriage; then either in concubinary scandals, or other ways of luxury and lubricity; which are the devil's cushions and featherbeds: Not, but that the godly and learned Ministers of England do highly honour that Celibacy or single life, which is indeed a redemption of the soul from secular attendance and cares (with Martha) to a vacation for God and his holy service, with Marry; 
Luk. 10 41.  we condemn not the ancient or modern devotion of any in this kind; when either distress of times enforce it, or purpose of heart doth choose it: Not as a refuge and easy support of life; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 7.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nis. de Virg. Non imperanda est virginitas, sed optanda▪ Quae enim sunt supra nos, sunt in voto magis quam magisterio. Amb. de Virg.  but as an exercise of penitence, mortification, charity, devotion, and heavenly meditation; not upon presumptuous confidence, or friends persuasion, or fond superstition; but upon mature deliberation, humble resolution, and good experience of that gift obtained; which is able so to subject nature to the Empire of grace, the body to the soul, the flesh to the spirit, carnal and sensual imaginations, to divine and spiritual 
* 1 Cor. 7.7.  contemplations; repressing innate flames by holy servencies, so as preserves the purity both of body and mind, together with the title of virginity; so that votaries, (not strict and presumptuous, or peremptory and absolute; but conditionate, upon humble, and modest suppositions of that gift and mystery, which 
* Mat. 9.11, 12.  God only can give them over themselves, in order to an holy Celibacy) have yet power of that Liberty, in some cases, to be enjoyed, which the great and wise Creator hath allowed to humane infirmity: without any reproach either to Himself, (who is the God of Nature, as of Grace; of the Body, as of the Soul; of the flesh, as of the Spirit;) also without any uncomely or dishonourable reflection upon any of his servants, who thankfully and holily use that his divine indulgence. 
Nile predest carnem habere virginem, fiment mipseris. Jeron. ad Heliod.  We like the golden chain of Celibacy, when it is sincere; not copper gilded over, but pure gold throughout: when it is as an ornament or bracelet, which may be taken off, if need require; and not as fetters or manacles so straight, so heavy and so severely sodered on, as weak nature cannot bear, and true Religion doth not impost.  
There have not been wanting many learned, holy and excellent Bishops and Presbyters in this Church of England since the reformation, who have glorified God, not in a cl●istered and vowed, but yet in an unspotted and voluntary Celibacy; 
Pura & perpetua virginitas est perseverans infant●a. Cyp. de Bo. Pudic.  as others have in an holy and allowed Matrimony: Both of them abhorring those preposterous presumptions, rash affectations, necessitous snares, and rigid impositions of a single life, upon ourselves or others; which make many votaries like fair apples splendid to the eye, but rotten at the core. We find that of ten Virgins, 
Matth. 25. Non carnis solum sed & ment●s integritas virginem facit. Amb. 1 Cor. 7.39.  five were foolish. Flesh will putrify in a close cupboard as well, as if it be abroad, unless it be throughly seasoned with salt. A Cloister is no security to chastity, unless there be such a measure of grace, as may keep from secret pollutions, no less then from public putrefactions; wherein who so finds himself so frail and defective, that he cannot conquer and command himself; it is both wisdom and piety for him, or her, rather to choose God's Purgatory of marriage; than the devil's Paradise of a Monastery: rather to sleep on God's holster, stuffed with thorns, or hard as jacob's stone at Bethel, than to repose on the devil's pillow, stuffed with down; Fullness, ease and idleness breeding and nourishing infinite swarms of lusts, which may be hived up, as so many Drones, Wasps or Hornets, in those receptacles, which pious munificence intended only for piety and purity; not only in the title, but truth of Virginity. Experience of later ages hath much abated the glory of enforced Virginity, and vowed celibacy; restoring to Christians, and to Ministers as well as others, the honour and liberty of holy marriage; which is by the 
* Heb. 13.4. 1 Tim. 3.2. 1 Tit. 1.6.  Apostolical oracle asserted, as honourable among all men; and by scriptural Canons granted to Bishops and Presbyters as well, 
A bishop must be the husband of one wife. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 3. p. 329. Ed. Lugd. Floruit cent. 2. olim discipulus Clem. Romani: quem Apost. Paul●● salutavit.  as to any other Christians; and so used and taught in Primitive times: as Clem. Alexandr. telleth us. Against which, by a preposterous imitation of that celibacy, or single life, (to which the persecuting extremities of primitive times drove many holy men and women; that so the Gospel in its first planting and propagating should not want, (among other Miracles) this of holy men's and women's chastity and severer virginity, in desert cells and solitudes first, after that in Convents and Monastic societies) some men's after zeal and emulations, so superstitiously cried up virginity, as injuriously to cry down the honour of marriage, especially among Churchmen.  
Which yet was not done, without much opposition, and remonstrance to the contrary, by many holy men, in those times; Among which, 
Socrat. hist. eccls. l. 1. c. 8.  most remarkable was that of Paphnutius; a Confessor, and worker of Miracles; who had lost his right eye for Christ's sake, whom Constantine the Great the more loved and reverenced for that glorious defect; He in the Council of Nice, (where many holy men out of no ill mind, but thinking it would tend much to the honour of Christian Religion, to continue those strictnesses of Virginity in the Church, in the times (now) of peace and prosperity, which had so adorned it in times of persecution; that so it might not seem a matter of necessity, compelling, but of devotion, choosing a single life) he vehemently opposed what was proposed touching making of Decrees and Canons against the marriage of the Clergy; showing by Scripture and ancient practice, the lawfulness of marriage in Ministers of the Church; and the many not inconveniencies only but mischiefs also which would follow such prohibitions; whose holy and weighty reasons then swayed the Council, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. Pel. Ep. l. 3.  that they made no such injunctions touching the Celibacy of the Clergy, which after times plentifully cast upon them, as so many chains and snares; which proved no less to the dishonour and slain as of the Ecclesiastical order, so of all Christianity, than the primitive freedom of virginity or marriage had advanced the honour of both.  
In both conditions of life we think a pure and chaste mind the best rule or measure; 
Ut Ecclesia, ita & foemana virgo esse potest de castitate quae mater est de prole. Amb. ad Mesal. de virg.  and a good conscience the highest crown or reward. We are not at all taken with gilded frames and titles of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. or. 16.  celibacy and virginity, put to ill wrought and uncomely pictures of vitiated and deformed chastity; which is a double imparity, and of the devil's deepest dye; when it is, but a colour and artifice of those that speak 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Carm.  lies in hypocrisy, forbidding both meats and marriage; Nor yet do we any whit despise or undervalue any excellent modern piece of 
* Tim. 4.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil. M. ad Lap. Virg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysp. Ep. 2. ad Olymp.  holy Virginity, wrought after those primitive patterns, and pristine originals of sublime severities in holy retirements; yet withal we give that due honour which holy antiquity, the blessed 
* 1 Cor. 7. ●.  Apostles, the sacred Scriptures, Christ and God himself have given to marriage; which hath also its divine beauty and comeliness, however it be set in a plainer frame of more familiar conversation, domestic cares, and secular business.  
That of St. Jerom (whose holy heats many times made his pen boil over) was an hard saying; while I do the duty of an husband, 
Jeron. Contr. Jovinianum. Quam diu impleo mariti officium, non impleo Christiani. Aust. Ep. 89. Ad majora sic excitat Apostolus, ut minora non damnetà  I cannot discharge the duty of a Christian: St. Austin with more calmness and judgement, upon the words of the Apostle (He that marrieth not doth better, 1 Cor. 7.38.) tells us, The meaning of the Apostle is, so to excite to higher pitches of piety in a single life, as not to condemn the lower form of marriage; And certainly St. Jerom, 
* Jeron. Epist. ad Furiam.  who was so mighty a champion for Virginity, or single life, would never have so highly advanced that above and against first or second marriage, if he had lived to have seen how much the after softness and delicacy of votaries had degenerated from those primitive strictness and severities, which St. Jerom requires: Or, 
* Impossibile est nnatum medullarum calorem in animum non incurrere, etc. jeron. Illa sola virginitas Christi hostia, cujus nec carnem libido, nec mentem cogitatio maculavit. Jeron. count. jovin.  if he had calmly and charitably considered those violent impulses of nature, to which others may be as subject, as he confesseth himself to have been even in his cremeticall life; and yet furnished it may be, with fare less gift of continency to deny and overcome them, than that holy man had; who yet carried not the Trophies of his so much magnified virginity, unviolated to his grave. Or, lastly, if he had lived to have seen, and heard the fedities and abominable obscenities, which afterward rendered many Monasteries, and Nunneries, as the devil's sinks; cages of most unclean birds; and channels of all impudicities; rather than God's cabinets of Jewels; or the Church's crystal springs; or the Angel's rivals, and emulators; or the followers of Jesus Christ; As those his primitive servants in their persecuted and unspotted purity did, who chose purity with poverty, and chastity with necessity in any condition, married or unmarried, rather than splendid sordes, and hypocritical pretensions; which the more they mock God, and delude the world, and ensnare unwary souls to dreadful inconveniencies; the more they fear men's consciences, and damn men's souls; yea, and when those dunghills strewed over with the roses and lilies of chastity, and virginity, come to be trurned, and discovered, who can express, or expiate the infinite shame, dehonestation, and infamy, which they bring to Christian Religion?  
But this large digression by way of vindicating of the lawfulness and honour of Ministers marrying, (which a far more eloquent and polite pen of a learned Bishop hath formerly done beyond my praises) is so far venial, 
The reverend Doctor Hall, Bishop of Nor-  as it was more necessary to plead for a settled and competent maintenance for them, now, when they enjoy the liberty, and bear the burdens of married life; To whom supplies far more, than that of Tithes, were granted then, when under the restraint of Celibacy; which yet was shrewdly blemished by concubinary convivences; which was the best of those evils, which much wasted the credit and honour of the rich and unmarried Clergy in those times.  
To speak plain English, I suppose that those objecters and projectors against Tithes, and so against any settled competent maintenance of Ministers in this Church, (saving those impulses of covetousness, and temptations to envy, which are natural in them) are set up, and animated, by such Antidecimal proposals and petitions to drive the Jesuits nails home to the head: That they may urge for the more peevish, politic or superstitious Papists this sharp argument of poverty, indigence, beggary, or dependent necessity; which will be the strongest reason in the world against Ministers marrying; (Against which nothing from the mind of God in the Scriptures, or the practice and judgement of holy men in primitive, and purest times can be, with any colour of Truth, alleged;) But the poverty of Ministers will, beyond all the Sophistry of Bellarmine, without any injunctions, or vows of Celibacy, either bring forth an unmarried, because a necessitous Clergy; or else none at all, that shall be worthy (for learning, just confidence, and due authority) the name or place of a Minister, in this sometime so famous and flourishing a Church; whose honour even among its enemies, as well as friends, was not the least in this, That of all reformed Churches it had least sharked from the maintenance and honour of the Ministers; but maintained them in great part, worthy both of them, and itself. Alas what hedge creeping creatures will the Clergy of England soon come to be in the next generation; when nothing shall encourage the parents, or the children of any wife and provident men, either to fit them for, or to undertake such an office and calling, as will take up the whole man; and yet afford little or no maintenance; and that not settled, but arbitrary, and depending upon Mechanic or feminine bounty; where he that hath most craft, and can best crouch or flatter, shall have the best living; not according to his merit, but his cunning. This policy of starving the learned and married Clergy of this Church, (making this rich and plentiful land as those desolate and in hospitable Islands of old were, whither many learned Bishops and Presbyters were ofttimes condemned and banished by the command of cruel persecutors) will soon make room for the Priests and Seminaries of the Roman party; who will easily supply this Nation with a better fed and better taught Clergy, than ever these hungry projectors against Tithes will be able to afford; who, as they shall be less pinched with want, or debased to sordid shifts and complyings; so they will be far better stored with learning and all abilities, which may recommend and set forth the doctrines they teach, and the place or function they pretend to: Nor will it be the effect of their policy, in order to advance the Papal Monarchy, more than of their piety and charity rather to draw and confirm the people of this Nation to the Romish profession and subjection, (which hath much in it of learning, devotion and Catholic verity and order) rather then to suffer poor people to be led by blind and base guides into all manner of ignorance, and extravagancy in Religion.  
So then in all sober and impartial reason, how can Tithes, as now they are pared, be or seem too much for the work or charge of the Ministry? save that to envy and avarice all, 
juvido omne alienum bonum nimium videtur. Tull.  that is another's, seems too much: Sure if these men had been Lay Pa●●sts, nothing would have converted them from Popery so much, as to have seen the rich lands, the goodly revenues, the plentiful tithes, oblations and donaries, which are there paid to their Bishops and Churchmen, without any grudging, yea with much conscience, by the people, (who in that point are very commendable, as in a matter of justice, gratitude and devotion; whose sincerity is never more tried, than, when it makes men conqueror's of covetous desires;) And truly, in this part of a free and liberal spirit, most Papists are far beyond these men, who make so great a stir with their thrifty reformations, who are still driving the bargain so hard, with God and their Ministers, even in those matters, which concern their souls, 
Triobolares Christiani.  that all their piety cannot be worth three half pence, since they grudge, if their Religion cost them one penny; This wretched temper, as it is little to the honour, so little to the advantage of the reformed Religion; That men should be always thus sharking upon God, and his Church, under shows of piety.  

8. Covetous reformers the greatest hinderers of reformation.  And truly, I am strongly of this heresy, against all these penurious reformers; That nothing hath more nipped, and hindered the progress of true, and necessary reformations in this western world, (as to matters of doctrine, discipline, and manners) or will occasion a greater relapse and Apostasy, than these sacrilegious projects and covetous principles, with which the Devil hath always sought to blemish and deform, that which is called (and justly in some things) reformation. Many reformers are but kites, though they sore high, yet they have an eye to their prey beneath; some men still so propound and manage Church reformation, as if it could not take place in any Church, without devouring all the lands of the Church, and beggering all the Churchmen; That to be reform, never so well in doctrine, and manners, would not serve the turn; unless the Clergy suffer those Lay cormorants to devour all; and to reduce the State Ecclesiastic, every where, 
1 Tim. 5.19.  from that dignity and plenty, (the double honour, with which pious predecessors endowed them) to beggarly and shameful dependences; even upon those men's courtesies, from whom, (when they have truly hunted, and by learned pains gained a just reformation in points of doctrine and outward manner of religion) yet they shall as Ministers be then rewarded with nothing, but the very garbage, some poor and beggarly stipends: It is very probable, that the wholesome waters of true Reformation (which by the confession of many of the learned and moderator Romanists, was in many things of religion necessary among them) had been willingly ere this drunk by many of the Romish party; if this Sacrilegious star (which may well be called wormwood, 
Revel. 8.11.  although it seem to burn as a lamp) had not fallen upon the waters of Reformation; of which many in Germany, and other places have died: because they were made bitter with such sacrilegious and sordid infusions; Reducing their reformed Ministers to such necessitous and beggarly ways of life, that could be little to their comfort, or to the honour of their profession; and, no doubt, infinitely to the other men's prejudice and abhorrency of, what they so called, their reformation.  
Indeed it will be hard to persuade wise and learned men (how ever in other points of controversy they may be convinced, and willing to agree with the Reformed Churches) that they must without any other cause, but this, that they belong to the Church, presently forsake, and forfeit their lawful and goodly possessions to some men's unsatiable sacrilege, who make Church Reformation, but the Lay men's stalking horse to get estates: Men do naturally choose to attend on fat and ointed errors, rather than on lean and starved truths: 
Ita a natura ficti sunt h●mines, ut pingu●s potius sectentur errores, quam macilentas veritates.  Nor doth any thing render the Christian and reformed Religion more dreadful and deformed to the view of the ingenuous, and better bred world, than when it is set forth like the Gorgon, or Medusa's head, compassed with sacrilegious Serpents, and circled with the stings of poverty and contempt; threatening by poisonous bitings quite (at length) to destroy and devour all true piety: Then which, nothing is less envious of others enjoyments, or more prodigally communicative of its own: The word of Christ, bidding Christians sometimes, 
Matth. 19.25.  as that young man, to forsake all and follow him, doth not oblige always; nor doth it become these men's mouths, who care not, who follow Christ, so as they may get the spoils of his naked followers: Reforming Christians cannot sin more in themselves, and be a greater temptation to others, (hindering them from due reforming) than, when by their covetous principles, and cruel practices, they shall so●re men from true reformation; and indeed from all good opinion of such men's religion; who in the peace and plenty of all other estates and degrees of men study to recommend piety to Church men only, attended with poverty and contempt: As if Ministers could not be godly, 
Ministers ought to be by their liberality, as Synes. was called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  except they were beggarly; nor worth the hearing, till they were not worth a groat: That they could never trust sufficiently in God, till they were brought to mean, and shamefulld pendences, for their bread, upon the shrunk and withered hands of such men, as these Antidecimists are, 
It was one of the scoffs of Julian, when he rob the Churches and the Christians, He did it that the Galilaeans might go more expedite to heaven: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which they are always stretching out against God and his Prophets; Christ and his Ministers: Although piety be a Jewel to be taken up, where ever we find it, though in the dust of poverty; and Christ is beautiful, when he is stripped: yet none, but rude and barbarous hands would treat Christ in such a manner, as exceeds their wanton cruelty, who crucified him; for when they 
* Matt. 27.35.  parted his garments among them, they did not own him for their Saviour, or the Messiah, as these self-inriching reformers pretend to do.  
O sad and sordid souls; O mean and miserable reformers; with whom the Ministers of this Church of England have now to plead, for their last morsel; that little remnant of their Oil and Meal; 
Magis aurum suspicere consueti, qua● coelum. Min. Fael. Avari poenalibus cumulis oppressi. Cyp.  Charity forbids me to condemn you, and your Sacrilegious faction to be punished with your own manners and designs, which are most wretched, and unworthy the name of the Christian profession; which above all Religions, ever encouraged most the 
* Prov. 11.25. 2 Cor. 9.7. God loveth a cheerful giver.  cheerful givers, and abhorred rapacious scrapers; I might say to you, as 
* Act. 8 20.  St. Peter did to Simon Magus, Your money perish with you; No, I rather wish your Salvation, (if possible) though it be without the restitution of, what you have already and intent further to rob Christ of, and his Church, and his Ministers; and his poor too: (for they had a good share in the Church's revenues;) Only I wish withal, that all the learned and godly Ministers of the Gospel in England, were in such a condition, as to worldly competency, that they could preach the Gospel freely; that so these repiners might hear them gratis, (as most of them do when they vouchsafe to hear them) and so without prejudice, or grudging at the maintenance of Ministers in point of Tithes; That so, if it be possible, they may repent, and be converted from that gall of bitterness and bond of iniquity, in which they are; It were happy if (as St. Austin offered to do) all Ministers could release, 
Ne invidia Clericis obveniat de p ss●ssionibus Ecclesiae obtulit pl●bi Augustinus malle se ex cellationibus vivere ut antiqui. Sed Laici ill●d accipere noluerunt. Possid. vita Aug. c. 23.  that equitable, and Evangelicall power, which they have by Scripture; and that legal right, which the law of the land hath given them, to demand and receive Tithes, and other emoluments: That their necessities might not force them (having neglected all other ways of getting, or improving estates, that they might fit themselves by their studies for this great work of the Ministry) either to take Tithes; or (which of all things is most detestable to men of any ingenuous spirits and learning) to depend upon vulgar contributions; which are so stuffed with pride in the givers, and contempt toward the receivers; so full of uncertainty; and so certain high ways to baseness, and beggary (as the genius of most men now is) that there are few Mechaniques, who would not disdain to be such Ministers; as must, when they have done their work, beg for their wages; and shall be sure to want them, unless they always abound in sordid compliances and flatteries, with the vilest men, and their vilest humours: For however people have now and then a warm fit of giving to their Teachers, yet it seldom lasts longer than the heat of some factious design or new fancy melts and thaws them: After that, they soon return to that frozennesse, which is hardly dissolved by any man's warmest breathe, to some few drops, of incompetent, yet insolent, and supercilious contributions.  
But I am afraid our distemper is deeper, and more subtly dangerous to our reformed Religion, than we are ware of, in this point of Minister's maintenance; The burden is not, That Tithes are paid (for that these projectors do not intent to quit so (either to Landlords or poor Tenants:) but that they are paid to the true and ordained Ministers, that thereby they are still continued, and encouraged in their Ministry; The grief is, that as they receive them, so every where they deserve them; The vexation of that is, that Ministers are not yet driven out of their hives; as Bees after all their labours; by the smoke of some such sulphurous projects: that so these hungry Reformers, and new stamped Preachers with their Jesuitick arts and insinuations may possess their honey; The displeasure of some men is, that any Ministers, worthy of that name and calling; or that any thing of good learning, of studious abilities, of real gifts and due authority, of the true reformed Religion, and piety, should still remain in this Church of England, which might hinder its return to the Romish subjection; of which those wiser agents despair not; when there shall be no better Ministers, than such, as either the vulgar charity maintains, or the vulgar choice ordains.  
As for Ministers superfluities and excesses, 
9 Answer to the cavil of Ministers excesses.  which some men rather talk of with envy, than prove with truth; God knows, few fishermen take fish now with money in their mouths, there are not many golden cups found in any of their sack's mouths; such as may tempt them to any splendour or prodigality; Alas, the most of them have scarce for bonest necessities: Look to their poor widows and fatherless children, commonly, their greatest portion is God's mercy, and man's charity. And (to the shame of this Nation; so blest of God and Nature with abundance) many of them are by the tenuity of their Benefices, kept far enough from exercising that hospitable largeness, which many of them have in the Theory and speculation, but cannot practise it; which is so commended by the Apostle Paul, 
1 Tim. 3.2. Tit. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jam. 1.5.17.  and required in a Bishops and Ministers way of living among men; as having, not more a face of humanity with it, than of Divinity: (it being the glory of God to be of a bountiful munificence and liberal goodness) as carrying a sweet savour with it, making the Ministry of the Gospel, as a fragrant ointment poured out; much recommending the Gospel to men, when they can hear Christ's Word, and taste of his loaves too; Besides, it gives a great advantage, and useful authority to Ministers in the places, where they live; renders their counsels more considerable; their examples more venerable; their doctrine more acceptable, and more credible; for nothing more justifies, what we preach of God's bounty and great gifts in Christ, to poor men; than, when they see religious men, and chief Ministers, most liberal of this world's goods; as believing, they have treasures laid up in heaven; which 
* Manus pauperis gaz●phylacium Christi, Chrysol. Tranfinittas' incoelum th●sauros bajulato●e pau● pere. Id.  the poor hand man's (which is God's box) carries thither: And indeed considering the great numbers of poor in many or most places of England now abounding; and the retrenching of most men's estates both in trade and house keeping, it were no more, than needed; if Ministers, (who are constantly resident among the poor) were able also, to be some way relievers of them, beyond bare and barren words of godliness; which signify little to those, whose bellies have no ears when they are pinched with urgent and extreme necessities.  

Plus nostrareligio vicatim insumit, quam v●stra templatim. Ter. de Christianis Apol.  Nothing should be less illiberal, than true Christian Religion; which sets forth the highest bounty of God to mankind in giving Jesus Christ; Nor ever was any thing less sordid, than Christians in former times; the many monuments, here in England, of their religious prodigalities, and devout excesses to the Church and to pious uses, do sufficiently testify how far those Christians were from the niggardize and Nabalism of some men in these times; 
Quantiscunque sumptibus c●nst●t, lacrum est pietatis nomine sumptus facere. Tertul. Apol. 38.  Then, they thought nothing too much for Church men; now nothing is too little: And truly it is a very foul shame that superstition, (which is but the 
* Quale affectatio in civilibus, tale superstitio in divinis. Verul. Religionis si●ia quo similior, eo deformior.  Mimic and Ape, or the wen and excrescency of Religion, an Hydropic holiness, a nimiety of piety, an overboiling devotion, which at length quencheth itself) that this should put true Reformation to the blush: 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stob. Prov. 19.4.  Poverty is always attended with shame, or impudence among the vulgar: and though it have no cloak, yet it needs one to cover its own confusion; and to keep it from vulgar contempt: O how large hearted and liberal handed in former times, and at present, in other Churches and Countries, is that Religion, which is commendable as it is Christian and liberal, however reformable as it is unblamable for the taints of error and superstition, which have, in many things, infected it! What hath more splendour, what more plenty, what more superfluity, than those that are of the Roman Clergy? who have more vacancy to their studies, 
Qui mirantur op●s, qui nulla exempla beati Pauperis essè putant. juven. Sat. 14.  devotion, and public duties, than their ecclesiastics, or Church men, of all degrees? who have learned to use now those things, far better, than it may be former luxury and dissolution did; which occasioned, many worthy men's complaint of the abuses and faults; but not their envy at the enjoyments? The moderation of the English Church in this part of Reformation was at first very nobly commendable; and most worthy of the generous piety of this Nation; which did not deny or grudge Church men to have good and great maintenance, or honour, but only required that such means should still have good Ministers. They never applauded, as these new Projectors do, for a most heavenly Oracle, that voice which is feigned to have been offended with Constantine's munificence to the Church; 
Hodie venemum cecidit in Ecclesiam.  as if it had been poisoned when enriched: Nor did they think Religion throughly reform, till it was starved; nor Ministers mended enough, till they were stark naked, or flayed. Nor had heretofore the common and plain hearted people those pestilent principles, which now the dregs of men have here in England taught them; That an hundred pound a year is more than any Minister can well spend or deserve; It were good that these men would first try themselves that measure which they meet to Ministers. Certainly nothing is too little for Church men, if they lead men to fal●e gods, or to a false worship; but nothing too much for them, if they teach men to serve the true God, in a true way.  
Nor may these poor spirited men object against Ministers, 
10. Answer to the poverty of the Primitive Clergy.  the poverty of the primitive Apostles, Bishops and Presbyters; when the times, and the estates of Christians are now much changed from those difficulties and necessities, which then pressed upon all sorts of Christians; To be sure, if Christian people gave not then much of their own estates to their Ministers; yet, they never thought of taking away, what their Ministers had, as being too much for them; But, there is no doubt, that one beam of Christian love, bounty and respect, in after settled and plentiful times, (which were very pure and primit ve too) was more warm and comfortable to their Bishops and Presbyters, than all the large streaming tails of these modern comets, and meteors of Reformation; whose malign and d●refull aspect against Ministers and all Church men, is no way recompensed by those prodigious shows, and pretensions of propagating the Gospel, or furnishing the world with purer and brighter shinings, than ever were in the Church; who shall be lamps without oil, and shine without sustenance. Ministers are stars in Christ's right hand, 
Revel. 2.  but not in that sense, that they need no fuel to nourish them, in a natural and civil life: Such interpretations of Scripture, and such entertainment of Ministers in the Church, will soon eclipse, or extinguish truth and charity, honour and gratitude, in the reformed Churches, and in all Christian professors; not only to man, but even toward God, who as he hath ordained Ministers to impart to the people of their spiritual things, so also he hath commanded people to 
* Rom. 15.27.  communicate to them, that are their 
* 1 Cor. 9.11. Gal. 6.6. Let him that is taught in the Word communicate to him that teacheth in all good things V. 7. Be not deceived, God is not mocked, etc.  true Pastors and Ministers, of all their temporal good things: But it is in vain to urge Scriptures, to covetous hearers and Sacrilegious mockers of God and man: Nothing is more Apocrypha to those misers, than such texts, as command honourable maintenance for the Ministers of the Gospel; first recover the primitive bounty and charity of people's hearts and hands to the Clergy, before you reduce the Clergy to primitive uncertainty.  
But why do not these muck-worms and no men (who would gnaw the very bones and carcases of Ministers) with the same teeth by't at other men's estates as well as Ministers; which are far greater every way; who yet do less service to the public, either to God or man, to Church or State, than the able and faithful Ministers do; since these whining objectors have such a pain and wring colic in their bowels against Ministers having any settled competent and decent way of maintenance, why do they not as well complain, that the Captains, Commanders, and Military officers, who draw more immediately from the people's purses) have too much for their pay? why do not these men propound, that there should be nothing but parity, and poverty among the soldiery? That they should depend on people's benevolence, for their salary and pay? Yet they see that even to these military men's entertainment, the poor Ministers must pay; not a tenth, but of a fifth part of their small, hardly earned, and hardly gotten means, arising from their ill paid tithes: which are but the wages of their work; yet they are rated in taxes, as if their live were their inheritance; when all is but for life, and to many of them not so good, as an ordinary troopers pay; few so ample, as an ordinary Foot Captains: And, as for higher Commanders, and Colonels, all men know, they have Military Denaries, and armed Bishoprics; enjoying much more, than is by some men thought fit for any Bishop and Clergy man; who (with their leaves, and without disparagement to any of those sons of thunder) had and have as much learning, true worth, and industry, to merit their large entertainments of the public; and they had no less grace and true wisdom to use them, to the glory of God and the benefit of others, than any of these, who are so much the favourites of Bellona, as to get what they merit, and to keep what they have gotten.  
But these Antidecimists who seek to eat through the Bowels of their Mother the Church, dare be bold and show their teeth only against Ministers, and their maintenance by Tithes, (which may be easily proved as lawful as any taxes are:) They know well, that the soldier's frowns and swords command their pay, and so are able to curb these men's spiteful tongues and griping hands: only they think they may safely vent their passions and poison against the despised, dejected, and unarmed Ministers; greatly crying out against their small salaries, which no doubt cost these men least, who speak loudest: who preferring, by a most sinful and brutish judgement, the welfare of their bodies, before that of their souls, grudge to have any, so good rewards allowed to the Physicians of men's souls, as are publicly granted to the 
* 20. ●. per diem, is a Physicians pay. Heu quam periculosus est iste morbus, quum & infirmitates suas amat, & medicos suos odio habet agret●●.  Physicians of men's bodies, in the Army. Yea, these men are so in love with their spiritual diseases, that they hate their spiritual Physicians: and had rather content themselves with any cheap leeches, or perish in their feverish rave, than be at any cost for cure, by learned and able Ministers.  
But these Antidecimists have a fit of charity upon them, 
11. The Antidecimists pretended care of the Farmers and Ministers quiet.  which troubles them the more, because they are not wont to it, in regard of other men; (for their charity not only gins, but altogether stays and ends at home;) O the poor Farmers (they say) find it heavy to pay Tithes, to the Ministers! Answ. And will it not be as burdensome to them, when they shall pay them to some Lay exactors; who will be as rigorous to the full as ever Ministers were? But the husbandman is discouraged, and disabled in his tillage, and husbandry by paying the tenth of his increase to the Ministers. Answ. What? more now then when they shall be paid to other men that shall be in office, to gather them, or to compound for them? when did any countryman find himself poorer at the years or life's end, 
Massoreth sep●● Legis. Divitiarum sepes Decimae. Rab. Aquiba. Perk. Avoth. Ditescimus in eo quod Deo donamus. Aust.  who made conscience to pay his Tithes to the Minister? which was ever thought by the Jews, (and is no error I think among Christians) to be as a hedge, and blessing to the rest of that estate which a man hath; It's certain a Christian man enjoys the remainder with more peace, when he pays honestly that which is due to another; but chief to his Minister, who hath the title of the Law, and of God and of personal merit, for his Tithes. And is it not a profound project meriting a public reward, for a Christian to propound ways for plenty of corn, and for a famine of the Word? So much it rules some men's Religion more to have a good stomach, than to keep a good conscience: for these, that would alien, or alter the right of Tithes from the Ministers; can make no scruple of any sacrilege, while they make no bones of violating the will of the dead, and that holy dedication, which hath been made to God, by this whole Nation, and so continued for many generations.  
But they would not have Ministers Tithe coveters. Answ. No more would Ministers have such projectors coveters of Tithes or any thing else which belongs not to them. But I pray may not Ministers be as subject to the temptation of covetousness, when their Tithes shall be dispensed, as an Alms out of a common basket, by a Lay Office? (which is one of their rare and sovereign antidotes propounded to cure the Clergies coveting) I believe their means will not be much more satisfactory to them by that project: Sure these proposers forget that covetousness is an 
* Avaritia est inordinatus appetitus boni quod alteri debetur jure; aut inordinatus amor, bonorum secularium, quae ab ipso possidentur. Lesle.  inordinate desire of another man's goods, or an excessive love of ones own; Honest men are not to be odiously branded with coveting that to which they have aright, both by Gods and man's laws: As for the trouble, and scandal of Ministers suing for their Tithes, and persecuting, as one calls it, their neighbours; the proposer might have far more handsomely removed that from people, than objected it to the Ministers; if he had with more conscience and sincerity exhorted people to pay their Tithes as they are due, justly, cheerfully, and conscientiously to their Ministers; so as the laws of man (at least) command; which in things honest become the Laws or Ordinances of God; 
1 Pet. 2.13.  But not a word of those exhortations to people, because nothing is like to be got by them: Although those had better become any Christian man, that pretends to a public piety; or presumes of a capacity to advise a whole Nation; than to reach men first to de●in injuriously; than to scruple wilfully or weakly the paying Tithes to Ministers; that is, to give to every man what is his due; which is the rule of common justice; and the best project in the world to preserve either Kingdoms, or Commonwealths in peace.  

1 Tim. 3.3. Tit. 1.7.  'Tis very true, it becomes Ministers lest of any men to be covetous or contentious; It is worthy of them to suffer wrong, rather than revenge it in many cases: But if they be by such ingrateful projections and unjust temptations put upon using the benefit of the Law, to obtain their own, the persecution is on the Layman's side; who is taught thus, rather to put forth his hand against the Minister, than to him his due in a fair way, in which payment the husbandman, Farmer, or owner of the land, hath no other merit, but only this of quiet and honest payment; for the Tenth of the Increase is neither bought nor sold, nor rent to any Landlord, or by any Farmer; God gives the increase; Nature the land; and the Law that quantum to the Minister; as God's portion, and the Churches rend. Which if some country Churls refuse, or grudge to pay to their Minister; so, no doubt, many of them, would to pay their Rents to their Landlords, if they had but enough of John of Leydens' spirits, and Cnipperdolins principles to animate them, and arm them against paying, or owning any thing of Landlord's title or deuce; There are many impure and unjust men, who will soon style themselves Saints and the meek of the earth, if that be a good title to claim the lands; and to inherit other men's estates on the earth; as those false Christ's and Theudases did endeavour in Germany to the ruin of themselves and thousands of others. 
Sleid. come. l. 4.   

12. Vindication and satisfaction of the honest Farmer in point of T●ithes.  But by the favour of the Antidecimists, and their petitions, which pretend to be so big with the names of whole Counties, and many sincere godly people in the country, petitioning against the maintenance of Ministers by Tithes, that they must needs come up to London, to lay their great Bellies, at the Parliament-house door; I do not believe (because I never saw any ground, or had experience, to think so hardly and uncharitably of any Countrymen, Farmers or others, that are either good Christians or honest men) that ever they did, or do complain simply and absolutely against Tithes. Possibly they could wish, that some things about them were better ordered, for the Ministers, and their own greater ease; which may be soon done, if the values of them were once brought to a just rate and certainty: and Collectors appointed, as in other Town-rates, to gather them in, according to the compositions made in money, or goods, by way of distress; which may as conveniently be done in the Minister's behalf, as in any other way of collecting public rates: And if Tithes have sinned in any thing; yet what have the gl●belands of Ministers offended? yet there is as much ill will against them, as the other; though there be evil, indeed, in neither, to any men, but such, as call good evil, and evil good.  
Furthermore to gratify the plain country man and Farmer with plain dealing; (who hath the honour above all men in this Nation, to be the great supporters (by their honest labour, and love) of the Ministry and Religion in this Church and Nation) they may easily consider, with themselves, how they have no reason in the world to be against paying, and maintaining their Ministers by Tithes: For first, let them but take care, and pray to God for a good, able, and true Minister, and study to profit by his holy labours, they will never grudge him his deuce in Tithes, or any thing else; for they will find they have a good penny worth for their Tithes in the blessing of God, both on their souls and on their estates; if paying their Tithes were wholly their own bounty and gift. Which secondly, they may consider, is not so; but they are as a rent charged upon their lands, beyond what they pay to their Landlords; only the Minister hath some benefit by their labours, as they have of his. 3. They ought seriously to consider; that if Tithes were not by Law assigned to the Ministers maintenance, and paid to them, either they will return to the Landlords, in advance of their rents: or else be confiscated into some public Exchequer; for the like, or the same, or other uses; But to be sure no benefit will flow to the Farmers, or country man's purse, by the ebbing of Tithes from the Church and Ministers.  
As for the Landlords, Gentlemen, or others of estates, and revenues in land; I know many of them scruple their having any Tithes by the way of Impropriations; they never think they thrived the better for them; many of them if their fortunes other ways would bear it, would willingly give them, or at easy rates sell them again to the Church's uses; Some to their great honour have freely restored them; whom it grieved to see so many small Vicarages, and Live, even ready to starve the painful Ministers in them; So that I cannot think any true English Gentleman, that is a good Christian, would accept, or doth covet any such augmentation, which may be added with a cu●se to his revenues; by having the Minister's portion and lot cast into the lap of his inheritance, the benefit of which cannot be great; but the mischief of it may be very great, to his estate, his conscience and posterity: And besides the sin; the shame, dishonour and uncomeliness of such acquisitions cannot be little, when once Christian's return to their right wits, from that popular madness, giddiness and greediness which may reign for a time; who will not in sober senses think it most unworthy of persons of honour, learning and ingenuity, being Christians, and pretending to be more exactly reform; that (these having other ways fair, flourishing, and blessed estates) should sell their own, their families, their countries and their Church's honour and happiness, (which consists in true Religion, and this depends on true and able Ministers; and these on competent and constant maintenance) as Esau did his birthright and blessing for a mess of pottage, for some small sacrilegious additions; which carry with them a stain to their names, a moth to their Estates, and a sting to their conscience? Such will be the accepting of Tithes, though freely given them, by those, who have no right to alienate, or dispose them, otherways than the will of the Donours, and piety of the Nation have settled them for maintenance of the Ministry. And alas, how little emolument will hence arise to splendid and conspicuous estates? Tithes like Mole hills in an Evening Sun, cast long shadows from little heights; the noise may be great, the benefit will be little, and the comfort none, from such morsels taken from the Altar, to which there hangs a coal of fire, which may destroy even Eagles nests; and this with the greatest justice of divine vengeance; when Christians consider those robberies and sacrileges, tend, as to God's dishonour, to the reproach of Christian reform Religion, so to the unspeakable temporal detriment of any Church and Nation, besides the inestimable loss of many poor souls for ever; who will soon want Ministers, that are able and worthy, if there be no other means for them, beyond what can be expected in a shameful and precarious way from arbitrary benevolences; which never yet failed to fail in a short time, as an Egyptian reed, all those that leaned upon them. Indeed; it is a foul shame for persons of honour professing Christianity to deal worse with their holy men, the Ministers of the true God and their only Saviour; 
Gen. 47.22.  than Pharaoh, and the Egyptians did with their Priests; whose lands they would not buy into the Exchequer rends, no not in extreme famine; but supplied them freely with bread, and preserved to them and their successors the lands, dedicated as they thought to the service of their Gods; which piety that great and good favourite Joseph approved; nor doth any zeal for the true God tempt him to unseasonable exactions, sacrileges against the imaginary and reputed gods of the Egyptians.  
And here, 
An address to the Gentry of England in order to the honour of the Ministry.  while I seriously consider the many and great blessings both of minds and fortunes, which the bounty of God hath liberally bestowed on the English Gentry; I am so far from suspecting any such sacrilegious baseness in them, as if they gaped to make a prey of the Priest's portion, to devour holy things, or to rob the Ministry of their maintenance; That I cannot, but here take occasion, rather to persuade those true Gentlemen, whose parts and piety, equal their honour and estates; that they would out of zeal to the glory of God, and love to their Saviour, and pity to this Church and Nation; come in, as the (Triarii) last assistance, and surest relief of the reformed Religion, and of the true Ministry of this Church; which is almost overborne, and oppressed, by the cunning and clownish clamours, and not by any true valour, worth or virtue, of their enemies: 
As the Bohemian Nobility and Gentry did with great earnestness intercede for Jerom of Prague to the Council of Constance: by their petition, subscribed with their names. An. 1415.  Nothing would be more worthy of that ancient honour, which the Nobility and Gentry of this Nation hath gained and enjoyed in all the world, than to see now the Christian zeal and gallantry of their spirits, therefore the more forward, to bear up the dignity of Christ's holy Ministry, by how much they see so many set to oppose it, seeking by contempt to debase it; and by poverty to oppress it: presuming, that the present Ministers, (though never so learned, godly and faithful) once over burdened with secular necessities, will not long be able to assert the honour of their calling; nor will any after generation succeed to inherit their poverty and pains; but only such, as shall further debase the dignity of the function.  
How glorious were it, for honourable and worthy gentlemen, 
Math. 27.57. Joh. 19 38. Mark. 15.43. Luk. 23.50. Joseph of Arimathea: A rich man: an honourable counsellors a good man & a just: also a Disciple of Christ, etc. owned Christ dead, and begged his body of Pilate, etc.  like Joseph of Arimathea (whom good education and experience of true Religion have matured to pious wisdom; and sober zeal) now to own Jesus Christ, when the world is stripping, scourging, mocking, and crucifying of him; when he is so much forsaken of those men, whose fears dare not own him; or whose lusts aim to make a prey of him: Now to give the more honour and respect to the true Ministry of this Church, (by which they have been baptised, and educated in Christian Religion); when they see so many vile and illiterate spirits, studying to debase the persons, striving to destroy the very function? This were worthy of a true gentleman, (whom virtue and grace more than birth and relations make such) to stand by the forsaken; to countenance the dejected; to pity the oppressed; and (at least) to Petition and intercede for the preservation of the true Ministry, and worthy Ministers; of whom they and the whole Nation have had so great and good experience.  
I do not think it seasonable, now, to invite Gentlemen, (where their estates and expenses may bear it) to follow those patterns of extraordinary munificence, which some of their rank have heretofore given them; by restoring the Impropriate Tithes and alienated glebes to the Church; either freely, or at an easy price; This were, now, to give sacrilegious rapine a greater temptation; which daily gapes to devour all the remains of the Church's Patrimony and Dowry. To add any blood now to the Church's veins, were but more to provoke the thirst of greedy and unsatisfied horseleeches of this age; 
Prov. 30.15.  who cry Give, give, till they have quite exhausted the very life and spirits of all true Religion. This motion and bounty will be more seasonable in better times; 
Rom. 2.22.  when Sacrilege shall be accounted (as it is) a most damnable sin, and not a trade, or a fruit of zeal, or a flower of reformation; which by the Apostles arguing is a more heinous sin, than that of Idolatry, in as much as this owns a god, though false; this robs God, though true.  

1 Cor. 12 31.  But behold, I show your nobleness a more excellent way: my ambition is to propound an higher degree of Christian glory to you, the learned and religious Gentry; which is to follow the steps of that noble Prince, 
Phil. Melanct. & Camerarius: highly commend him for his piety and zeal: he died 1553.  George Duke of Anhalt; who disdained not having Ministerial gifts, to serve Christ and the Church at Marburg in the work of the Ministry, taking upon him holy orders, in times of the greatest contradiction against the reformed Religion: and esteeming it greater honour to tread in Christ's more immediate and narrowest steps, than to enjoy the more spacious paths of secular pleasures, and State employments; If you know the excellency of Christ; the vanity of this world's glory; 
Mat 19 28, 29.  the worth of men's souls; the weight of that Crown, which is prepared for those, that forsake all, and follow Christ; you cannot think yourselves disparaged by this my humble motion to you; Your estates will set a greater lustre now on you in the eyes of good people, than ever the great state, pomp, plenty, and dignities of former times set upon your predecessors; who of many of your families were Church men, and many of them very worthy ones: Where God hath given you gifts, fit for so sacred a service of him, and his Church, no man can propound to you a more goodly province, wherein gratefully to use them; or a more eminent way of preferment, wherewith to entertain your pious and commendable ambition; which is most worth the pregnancy of your parts, and g nerousnesse of your spirits; No Cedar is too tall, or goodly for the building of God's Temple; Nor may it disdain to descend from Lebanon to the holy hill of Zion: and no Jewel is too rich and glorious, for Aaron's breastplate; nor for the foundations and walls of the New Jerusalem. The more splendour God hath set upon you, the more shall you reflect to his glory and the honour of that Religion you profess, by devoting yourselves to serve him, and his distressed Church; in times, when labourers are few; and those much overburdened: If any religious way of life might be meritorious, this would be beyond the strictest votaries; in as much as it carries more pains and more benefit with it.  
I have seen by the experience of God's bounty, 
The advantages of an estate with the Ministry.  how great advantages an estate gives to any Minister; if God gives him grace and wisdom with it; How it adds to his just confidence, and courage in serving God, and guiding his people; how it redeems him, not only from vulgar depreciating, mean thoughts, and worldly solicitousness; but also from the temptation of flattery, popularity, and that most sordid shameful dependence on oth●rs frowns and favours; their givings, and withdrawings. I know how much it adds boldness, credit, and authority to a Ministers words, to his reproofs, comforts, monitions, and examples; As the expressions of those men, whom, not necessity of subsisting, but the conscience of doing good; the unfeigned love they have to Christ; the firm belief they have of the Gospel; and the value they have of men's souls, put upon the work of preaching: Then will the country people think such Ministers of the Gospel to be in good earnest, when they see hospitable relief of the poor, 
Saepius emolliunt cleemosynarum dona, quos non commovent concionum verba. Adeo facta dictis sunt sonantiora, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  both in health and sickness, both of their bodies and souls, go along with the Word preached: whom many Sermons, and good words will not move; some charitable good works seasonably applied, as a hotter fire or warmer Sun, may soften, melt and convert; To all which, your plentiful, or at least, competent estates, piously and prudently managed, will give you greater advantages, than most of the ordinary Ministers can have; 
Matth. 25.21. Non minor est de bene tolerata paupertate gloria, quam de bene collocatis divitiis. Sen.  whom for the most part necessity drives into this port of the Ministry; and there keeps them so under hatches, or on the Lee, that they are seldom able to adventure upon any way, further, than their country Congregation, and obscurity afford them: who have only this glory, of being faithful in a little, and bearing poverty with great patience.  
A few persons of your rank and quality, by some such heroic and exemplary zeal, (as so many brave Christians of old against the Saracens) would much confound the insolency of our Antiministerial Jannes and Jambres: 
2 Tim. 3.  It would put the devil to new shifts and inventions; when he and they shall see the Lord stirring up in a way, not usual, the spirits of gentlemen, eminent for estates and relations; who then choose to put their hands to the Church's Oars, and helm, when they see the danger greatest, and the tempest blackest. You, as Hercules, may come in to relieve those Atlases of the faithful Bishops and Ministers, who find some men's new heavens too heavy for their shoulders, and their new earth an unstable foundation, to set their feet upon. Your learned humility cannot easily be seduced by popular novelties and pretensions, to climb over the wall; 
Joh. 10.2.  or to break in upon the Ministry by new ways, and posterns of factious and fanatic presumptions; but will rather choose (if God moves your hearts to his work) to keep your feet in his way; that you may come in by that ancient and holy ordination; wherever it may rightly be had in this Church; This will make not only the true sheep of Christ; 
Joh. 10.3.  but the true shepherds also, glad to hear your voice; and to partake of those excellent gifts, which God hath given you; which study, prayer, and exercise will daily increase upon you; It is great pity so many of your learned, and pious abilities should lie idle, or not have employment worthy of them; especially when they are fitted for the Lords service, and the Lord hath need of them: Do not despise the calling; though it be black, yet it is comely, as the curtains of Solomon, though it be now forced to dwell in Meseck, and to have its habitation in the tents of Kedar: The first founder of our holy function, was a man of sorrows, an outcast of men; in whom the world thought there was no form or comeliness: Affliction hath reform us by restoring Ministers to Christ's image.  
Which of you that hath the true sense, what it is to be a good Christian, and what honour it is to serve Christ in saving of souls, but will at the first word, 
Matth. 21.2.  which Christ sends, lose the Ass, (which is tied it may be to some small secular business, pleasure, or study) and let it be brought to Christ, being fit for his service; That so being strewed, and adorned with the richer ornaments wherewith your condition is clothed; Christ may with the more conveniency and decency sit thereon; 
vers. 7.  and ride, as it were, in an extraordinary triumph to Jerusalem; and many may follow him with Hofunnat: Blessing you, 
vers. 9  that come in the name of the Lord to save them. The less encouragements you can now expect, as Ministers of Christ, from men; the greater will be your honour, the sincerer your comforts, and the ampler your reward from God; when the world shall see, that you honour the work of the Ministry for the work sake; and love Christ for himself, no less, than others do, where that service is attended with great revenues, and dignities; There will shortly be need (more than enough) of some Ministers, who can undertake the work, and not want the wages; even the meanest minded men now begin to divert their studies, and education to another way rather than that of the Ministry: finding, that there they are like soon to come a ground, and to dash against the neck of poverty and contempt. A few of you (like David's worthies) furnished with due and divine authority for the Ministry as well as with gifts; would mightily stand in the gap, repel, and confound the vanity and insolence of those, 
1 Chron. 27.  who are risen up to lay waist and desolate, this sometime so famous a Ministry and flourishing Church.  
But this is only an occasional digression humbly offered to those worthy Gentlemen, who have parts, learning, piety and courage enough, to make them dare to be good, and to do good, in so high and eminent a way, in the midst of a degenerate and declining age, which knows not how to prize the Gospel of Salvation, not worthily to entertain the Ministry and Ministers of it.  
But to return to my former subject; 
The taking away Tithes will be a great burden to the people.  it is most evident that these projectors against Tithes are no ways friends to the Farmers, any more than to the Gentlemen and Landlords; for when Tithes are once taken away from Ministers, and being in Lay hands, are as easily cast into the balance of secular business, (as other Church lands have lately been;) if then Christian people, any where would be desirous to have a true and able Minister (and cannot satisfy themselves with those false Prophets, and unordained Preachers which are so cheap:) truly they will find a new burden must then lie wholly on their estates and purses; to maintain their Ministers, while yet they must pay their Tithes other where.  
These just considerations, and most undeniable reasons, have already made the honest Yeomen so wise, as in stead of petitioning against Tithes, to cry aloud, to all those busy projectors: Before you take away Tithes from our Ministers, first provide a better way for their maintenance; Exchange will be no robbery, if it be no detriment: (that is) such as shall be neither more chargeable in a new way; nor less comely and honourable; where a legal right may give claim against all impediments; else vile dependants on any men's favour, or good will, will abase both the calling, and spirit, and carriage of our Ministers, below what is comely for them, or willingly seen by us; who know, that in our true Minister's welfare the good of our own, and our children's souls, under God, is bound up. Deprive not them of that due and double honour, which the piety and gratitude of this Nation hath given to them; lest you deprive us, and our posterity of the true Christian, and reformed Religion; which we fear to be the aim of all those, that level against Tithes and Ministers; That so they may by a Jesuitick back blow, unperceived, strike through the loins of the reformed Religion, which hath been for many years happily among us, and this with more increase of true saving knowledge, and practise of piety in one century of years, than was for many before; which blessing, next to God, we own chief to our able and faithful Ministers, who are not so our servants in the Lord, that they should be used as our hind, or staves; but rather (as they are called, and deserve to be reverenced) as our Spiritual Fathers, our guides and instructers in the Lord.  
Besides this, That I may wholly drown this Wasps nest, which makes such a stir in the country, by their stinging Petitions, and buzzing projects against Tithes and Ministers; Let them know, That it becomes no men of honesty and ingenuity, thus to delude with specious pretences, the credulity of the country Farmers, who for the most part love their Ministers so well, and prize the reformed Religion so highly, and value so much their Saviour, Jesus Christ, his holy Institutions, and their own souls; that they would utterly abhor the bottom of these repining thoughts and projects of these murmurers against their Ministers, if they did but discern them: Yea like Zacheus, many of them had rather part with half their goods, than starve or lose their Ministers, and their own souls too with their children's and families: No, the jolly plainness, and honest integrity of the English Yeoman, is neither so lazy and idle, nor so sordid and illiberal, nor so cunning and hypocritical, as these nimbler and sprucer fellows are: whose quicksilver wits, roving fancies, and fallacious tongues, aim at new modelling all things to their advantages; and hope with their Jesuitick pretensions and fanatic leaven to infect all sorts of men, both in City and Country: For their design is, that all the worthy Ministers in England should be rather starved or beg their bread, than that they should come short of any such rare and little beneficial projects as they have in their crowns: Hoping either to buy some glebelands and Tithes, or to farm some part of them, or to have some Office in a new erected Tithe Exchequer, which for a while affording some Ministers some small pensions, afterwards will serve for any secular occasions, that so Ministers being unprovided of means, the people may be left without any Ministers.  
As for that sting, which is in the tail of these projectors, that by paying of Tithes to the Minister, the husbandman and farmer is disabled to pay Taxes to the State, whom it concerns more, to keep up and pay a Soldiery than a Ministry; My answer is, As the other objections savour of hypocrisy, and self-interest, so this of flattery; These Polypusses are so cunning, as to apply to the surest rock, and turn themselves to any colour, which may be for their safety: But, are they such wretches, as to think, that nothing will suffice to buy soldiers swords and pistols, but only Christ's own food and raiment, which must be sold? It seems they had rather Christ should go starved, naked in his Ministers, than themselves be ungarded: But we hope, that this is not the sense of any valiant, honest, or religious soldier; who knows how to be content with his wages; 
Luk. 3.14.  to do injury to no man; least of all to the Ministers of Christ, whom they have not yet so learned of these men as to hate and despise, because they would destroy them, his Ministers: And sure no soldier can have any motive against the welfare of the able and faithful Ministers of this Church; unless they fight against the Protestant Religion; and in stead of Reformadoes, turn Renegadoes to that Profession, in which they were brought up.  
The bottom and dregs of some men's agitations against the settled maintenance of Ministers in this Church is, 
The aim of Antidecimists.  not so much to ease the people from paying Tithes, (which they shall be sure to do, either by way of public Exchequer, or to the private purse of Landlords, when these have bought them into their revenue;) the project is to have no settled Ministry in this reformed Church: For these Antidecimists know by their country Logic, which is not very good, (but there are Jesuits, who are excellent at it) That in a short time it will follow, No settled competent maintenance, no able or worthy Minister any where: But room enough will be quickly made either for Seminary agitators, from foreign nurseries; or for those sorry pieces of motley predicants, and mongrel Ministers, (Centaurs in the Church, that are half Laics, and half Clericks) who are indeed but the by blows of the Clergy, uncalled, unordained, and commonly unblessed; because false Prophets; either as to the errors of their Doctrine; or the arrogancy of their authority; whose calling, commission, and tenure, as Ministers, must chief depend upon popularity, flattery, and beggary: Such despicable Mendicants, as will in a short time make all ingenuous people weary of their iliterate importunities; and such threadbare preachers even ashamed of themselves.  
This will certainly follow in a Spanish projection, by as necessary a consequence, as, No Sun, no day; no fuel, no fire; no oil in the lamps, no light in the house; no pay, no soldier; no provender in the crib, 
Prov. 14 4.  no labour of the Oxen: yea, and the utter vastation of the reformed Religion, as to the order, honour, and beauty of its public profession, 
Judg. 15.3.  will as inevitably succeed, as the burning of the corn fields did the running of the fiery tailed Foxes among them.  
But the Antidecimists would have the Ministers of the Gospel follow other honest trades, 
13. Of Ministers support by some mechanic trade.  taking upon them some mechanic or mercenary occupations, that so they might earn their live other ways, and preach gratis; that is, for nothing; and at length as good as nothing, both for want of ability and authority; How would these men rejoice to see men of learned parts, of noble minds, and of ingenuous breeding, brought down to the level of their low form; to shine no better, than their twinkling and unsavoury snuffs; to be eminent in nothing beyond the plebeian pitch, and vulgar proportions: that so they might spin out their sermons at their wheels; or wove them up at their looms; or dig them out with their Spades; weigh and measure them in their Shops; or stitch and cobble them up with their thimbles and lasts; or thrash them out with their stayles, and after preach them in some barn to their dusty disciples; who, the better to set off their oddness and unwontedness to their silly Teachers, must be taught (like crazy or frantic men) to fancy themselves into some imaginary persecution; as if in times of even too great liberty, they were thus driven with their new found Pastors, into dens, and caves, and woods, rather than vouchsafe to hear with the greatest ease, order, and decency the ablest Ministers of England in those places, which are dedicated to the Churches public use and service. Indeed the ruder way of these men's exercising their small endowments, and discovering their great idleness, by extemporary pratings, may well enough consist with those mechanic employments, to which they have been brought up; and from which this their predicating now and then, is but a sport and recreation; if it should not turn to some account for profit; But to such men, as make the Ministry of the glorious Gospel, 
Nulla res bene exerceri potest ab homine altas occupato. Sen. de brev. vit.  to be their work and study, daily to fit themselves for that great and sacred dispensation, of saving Truths, and sublime mysteries, it will appear to be, alone, an employment, so more than enough; that there will be little vacancy to entangle themselves in secular and inferior business; which is casting down the stars of heaven, from their orbs and firmaments, to things terrene and sordid, which at best are but loss and dung in comparison of the excellency of that knowledge of Jesus Christ, 
1 Cor. 2.2.  which they determine above all things to know, and make known. If the work of the Ministry, (which is of so vast a latitude, and of so high concernment) require and takes up the prime and flower of the time, as well as the thoughts of the best and ablest men, that ever were conscientiously employed in it, and all little enough; how sordid are those projects, which seek to divert Ministers by worldly necessities, to debase their minds below that worthy office and weighty work!  
But contempt and beggary are the double honour, which these men's bounty and gratitude would give to those, that have and still do diligently labour in the Word and Doctrine: Either they own them not, as invested in any holy office and divine authority; or they would have them so debased by poverty, and vile dependency, that they might not be thought fit to be owned as such: while they are forced to entangle themselves contrary to the Apostles Canon, 
2 Tim. 2.4.  in the meanest affairs of life; hindering other poor men in their manual trades: and receiving no other benefit of their learning and labours, but what comes in an arbitrary way from others, or is extorted by their most illiberal importunities: bringing down to the lowest step of disgrace the dignity of this holy function in this reformed Church; as if Ministers were to be nothing but an order of mendicant Friars; these beg, when they need not; but those shall need, and beg, and have not: O how desirous are these men to have all true Ministers, like to Christ their Master; not to have, whereto hid their heads; while the Foxes have holes, 
Matth. 8.20.  and the birds of the air have nests; Such airy, light and high flying fancies, as these, (who like feiled Pigeons, the less they see, the higher they sore) do daily build their nests on high, and feather them very well: Yet they could be well content the Apostle Paul, (and all his successors, in the Ministry of the Gospel among the Gentiles) should, either lie in the tents of their own making, or else with the dogs of their flocks, out of doors; while they fatted, and anointed may rest at ease, within the curtains of Solomon, and dwell in seiled houses; to which some of them have hardly so good a title, as Ministers have to their houses, glebes and Tithes.  
Thus, these Pharaohs, dream of none, 
Gen. 41.  but lean cattles in the field of this Church; or, to complete the Vision, they see the following lean cattles, which are now coming up, after the former (which were fat and well favoured devouring) them up, as if they had not been; The new ill ordained, ill gifted, ill maintained, and every way ill favoured Ministers, will in short time (they hope) consume all those learned, worthy, able, rightly ordained, and sometime competently, if not honourably, entertained Ministers, which have been the glory of this Church, and Nation for many ages: These must now give way to hungry, necessitous, crouching, and fawning pieces of impudent ignorance; such as their Antidecimall Masters affect: as if they thought, that the more threadbare, and hungerstarved Ministers were, and the less wool or flesh they had on their backs, the more spiritual they must needs be, the more like Angels or separate and naked souls; and the less chargeable they are, the more acceptable they will be to these patrons of avarice and sacrilege: Such are the noble, generous, and blessed projects, or proposals of these Antidecimists, than whom, a meaner spirited subject never exercised any ingenuous pen, nor more infested any Christian Church; not (like gadflyes) more importunely disquited learned, godly and true Ministers of the blessed Gospel.  
O you excellent spirited, and liberal hearted Christians, 
14. Appeal to the liberal souls.  to whose candour I must still appeal, as the great incourager and comforter (next God and a good conscience) of all faithful and true Ministers, in these blustering encounters; Although 〈◊〉 know; by too much experience, that there are many such whining people, penurious protestants, triobolury Christian; whose beggarly souls are prone to be leavened with the suggestions of these Antideclinists; (who for the most part are pitiful pieces of ignorance, avarice, and sacrilegious envy; through whom, as through whom, as through vaults, and trunks, the devil whispers into common people's ears, this Infernal Oracle, Save your purses, though you damn your souls) yet all worthy and true Ministers, who are humbly conscious to their endeavour, to deserve well of this Church of England, (of their own charges and all other good people) are still far from that dejection, or despondency into which their adversaries seek to cast them: For they still have frequent experiences of their people's unfeigned love, respects, and cheerful kindness to them; whose generous piety oft seems to tell their Ministers, 
2 Sam. 24.24.  as David did Araunah, That they would be ashamed to serve their God, of that which costs them nothing. Notwithstanding they have many other public pressures upon them, (which are of a far later edition than Tithes, and of a greater print) yet they cannot find in their hearts the least grudging, at their paying Tithes to their Ministers; since they see no reason, why these, as Christ's Agents, and Gods Ambassadors, should not as well deserve, and enjoy a competent, and comely maintenance, as any public Officers, either Civil, or Military: Who have more of power to exact, but not more of right, either humane or divine; nor yet more of merit, to require their pays, and fees; Yea, Ministers still dare to hope, that those in power have not any such Nabalitick and churlish humour, as to feast those that shear, and sometimes slay the sheep; while they starve the Shepherds: So great a confidence always ariseth from the conscience of well doing  
And whereas the strongest insinuations are made on the weaker minds of the common people, by these popular orators, against the settled maintenance of Ministers, (as if the Vulgar shall save much by the shift:) I have before touched, and here again I inculcate it, to them, (because the sharpest goads are pointed with profit:) That when the old Ministers are spent or laid aside, and the former way of settled maintenance: turned to another course, there is no doubt, but the new projected Preachers, what ever they be, (either like mushrooms growing up of themselves; or miscalled, and misplaced by the people) will find their stomaches full as good, as their gifts; and their digestion full as strong, as their elocution; that when once they come to look upon themselves, as any way settled and elected, or in any fashion ordained for Preachers, and Pastors, (or what ever title they please to put upon themselves) they will come quickly to plead and urge Evangelicall precepts, divine right, and natural equity, for their maintenance; which first they will mutter, then exact, and grudge, if they be not satisfied, from their ill fed flocks, and scabious Congregations: And they will be prone to think, all is well in their Churches and bodies, if themselves be but well fed, and blithe; though their poor people's souls be starved, their minds scattered, their consciences crazy, their diseases many; and neither skill, nor will in their ill gifted teachers to heal or help them: who are not likely to be very good at that work, or cure; when from among the lowest of the people they mount to be Ministers for a morsel of bread, and from country Farriers will needs turn Physicians?  
These men are rather of that sort, 
Tit. 1.11.  whose mouths ought to be stopped when they speak perverse things, for filthy lucre● sake, as the Apostle Paul tells us: who was no enemy to the preaching of the Gospel: yet he approves not any false intruders, or disorderly walkers: Every simple and slight Ass is not fit to tread out the corn, but the ponderous and solemn Ox; whose mouth ought not to be muzzled.  
There are no doubt many Jesuitick Geniusses, in England, who like the Ravens would persuade the Sheep to starve their Shepherds, and to beat out their eyes and brains, pretending that so the flock may feed the freer, and the fatter; but hoping indeed, soon after, to pluck out the eyes of those weak and silly animals, and with more safety to make a prey of them. O how fare are some men in these days, who seek thus to pull out Ministers eyes from that grateful and affectionate zeal of the Galatians to St. Paul; 
Gal. 4.15.  who were ready to pull out their own right eyes to do him good; before they were foolishly bewitched by such enchanters who pretended new Gospels, so as to think him an enemy for telling them the Truth! 
vers. 16.  O how loath are vain and proud men to think, the eggs of any opinions, which they have laid or hatched, to be addle; or their ways erroneous! if they do but please themselves, it matters not how they displease God, and those worthy men, who have indeed deserved best of them.  
Truly (O you excellent Christians) it would, and aught to be, 
15. Hard measure offered to Ministers by some.  a great grief and shame to the whole Order of the Ministers of England, if they had deserved no better of those Christians in this Church, (whom they have for many years baptised, taught, and nourished up in true religion) by all the labours of their love; then thus to have a cup of cold water, not given to them, 
Matth. 10.42.  but taken from them in the name of Christ's Ministers. Here in they are forced to appeal to your humility, prudence, and equanimity; whose grateful piety hath oft expressed your love and value of their persons, profession and pains, far different from, (though now not sufficient to repress) the petulancy of these kicking Jesuruns, who in many places being better fed, than taught, despise through much wantonness of the flesh, the bread of heaven, This Manna; Studying nothing so much, as to make many starveling Christians and lean Congregations, through their sacrilegious cruelty, seeking to deprive the true Ministers of their due maintenance; that so, they may deprive the poor people of their true Ministers; That the sins of this afflicted Nation, and self-desolating Church being filled up, they may bring by a famine of bread upon the Ministers a famine of the Word, and a scarcity of Ministers, upon the people; which is the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Palladium; the thing so much desired, by the enemies of this and all other reformed Churches.  
We know well, and have always found it by sad experience, that no Adder is deafer, and harder to be charmed, than sacrilegious covetousness; which, (laying one ear to the earth, listening to its gain; and stopping the other with its tail, that it may hear no noise or voice from heaven) easily eludes, and mocks all sacred spells of the best enchanters, 
Psal. 58.5.  charm they never so wisely: Indeed it is seldom seen, that any men either private or public (for it's possible a Nation may be guilty of this sin) who gilded over their holy thefts with the names of Religion and Reformation, ever forbore the sin, or repent of it, or made due restitution after it: No Harp or hand of David can play so sweetly, as to make this evil spirit of sacrilege forsake those saul's; whom it may possess (though they be higher by the head than the rest of the people) as well as the lowest and meanest of the people: whose may necessities may have greater temptation, and their consciences less information of the evil. Indeed no man is so base, and feeble, but he dares to adventure at this, the robbing of God, of the Church, and the Ministers; which is a felony against the public, and to every good Christians injury in the Church, or Nation. The reason of this boldness in some men is, because they find, that although men of estates have quick resentments in their particular concernments, of private profit or honour; yet they have (for the most part) a great coldness and indifferency, 
Patrimonium Crucifixi.  as to those things, which concern the Churches support, or Religion's patrimony; in scrambling for which, every man secretly hopes (unless he be of the more honest and severe piety) for some advantage. To be sure, these great sticklers against the Minister's maintenance by Tithes make no doubt, but they shall lick their own fingers well, if once they can but pull them from the Ministers; either they flatter themselves, (and I think very fond) that as Tenants they shall save their Tithes, from both Minister and Landlord; or else as Landlords augment their rents; or buy some part of them; or, at worst, have some place in a new office of gathering and distributing of them.  
The great sense I have of that little, or no sense, which many men have of so public a business, as that is, which concerns the settled support of Ministers; and in them of all learning and religion in this Nation; makes me sometimes prone to think it, almost a vain, unseasonable, and uncomely labour in me, or any other Ministers, (who pretend to something of more ingenuous spirits) thus to plead, and that publicly, with any earnestness (which seems to draw somewhat of the dregs of meanness) for their very bread: which, in the unequal distributions of humane affairs, we see is not always to men of worth and understanding; 
Eccles. 9 11.  whom Christian principles and patterns teach to live above earthly things; to mind things, that are above; 
Col. 3.1.  to learn to want and to abound, to be content in any condition; 
Phil. 4.11.  And truly in this, the Ministers of England, (I think aught to have been prevented by some other advocates, than men of their own coat; As lately my worthy friend Mr. Edward Waterhouse, hath done in his Apology for learning and learned men: a work so honest and so seasonable, as well became the candour, piety, and ingenuity of a Gentleman and a Christian, who hath (the honour to have) made one of the first and bravest adventures in this kind against these modern English Saracens. And possibly many good men have a good mind so to do even publicly; but they think it is (conclamata res) a forlorn and desperate cause, as may be offensive and unacceptable: I almost think so too, if some men may have their will; and therefore the rather I have been excited to it: if it be displeasing to some, yea to many; yet I do not think, it is so to the most, or the greatest part of Christians: I am sure it is not to the best of this Nation, of what condition soever they be; they cannot be so destitute of, and unaffected with, all reason, Religion, grounds of Conscience, rules of Prudence, considerations both of piety, honour, and honest policy: In all which they are related by their own interests to the good and welfare of their true Ministers. As Socrates when he was reproached for having no preferment in Athens, answered, It was enough for him to have fitted himself for preferment; It was other men's work to bestow it on him: So the studious learned, modest and pious Ministers of England, might well have thought it enough for them, to have merited employment, and decent entertainment; having with much pains, and study, and prayer furnished themselves for every good word and work, within the bounds of their calling; It seems hard thus to be put (many of them after many years sore labour and travail of their souls) to plead for their wages, or livelihood; yea and for their liberty, but to work, while it is day, in the Lord's Vineyard, of this Church; wherein Christ hath set and ordained them.  
Although there be a generation lately sprung up of degenerate Christians, and ungenerous English; who would make this whole Nation like themselves, unworthy of the very bones of those excellent Ministers, 
Ingrata patria ne ossa quidem mea habes. Liv. an. ur. 566.  which have lived here and merited so well of the public (as Scipio Africanus said of his bones, when he died, banished by his ungrateful country, which he had so preserved) yet (we hope) neither the most, nor the best of men can be so stupid, as not to consider how much they are concerned in the continuance and encouragement of such Ministers among them; wherein no Nation or Church under heaven hath exceeded this. However Ministers be earthen vessels, and many have had both heretofore, and lately, great flaws and many failings; yet they ought in this Nation to be still highly regarded, if not for their learning, civility, ingenuity and good society (which is to be valued in any Nation that covets not to be barbarous) yet for their work sake; for that Gospel, that God, that Saviour, that blessed Jesus his sake, whom they truly teach; for the holy Scriptures sake, which they so frequently, and so fully explain; for those holy Sacraments, which they duly administer; both for the admission and augmentation, birth and nourishment of Christians in the Church of Christ; for the holy and good counsels, and spiritual comforts which they oft give; for the many wise stops and grave restraints to sin and error, which they frequently put; for the public and good examples, which most of them afford, and all should, by their place and calling; These are cords of love enough to draw and bind all excellent Christians to them; these are places of Oratory sufficient to make even any ordinary speaker an eloquent and potent Orator in their behalf.  
And for my own part, having taken some serious view of the estate of this Church and the Ministers of it, both in reference to the present and after times; both as to that real worth, which hath been, and still is in them; the excellent use of them; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. or. 52.  and the miserable want which will be of them; I cannot but at present, be extremely sensible of, and very much pity, those sharp, sad, and unjust necessities, which already have and must press daily more upon many worthy men of them, and their families, if some men's envious and malicious designs take place: only I hope better things of those, whose wisdom, piety and public influence hath hitherto, under God, restrained those Fountains of the great deep, from breaking in with all sacrilegious violence upon the whole Ministry: whose wisdom, power, or counsel, I do not any way by this Apology seek to obstruct or prejudice, as to any thing that may be better disposed of to the advantage of true Religion and the Church of England; which are inseparable from a right and settled Ministry; nor can that be had without such maintenance, as is worthy of worthy men.  
If no men will be with us, but all forsake us, 
17. Good Ministers hopes in their desertions from men.  and some oppose us, as Ministers: yet we have one remedy, besides the sympathy and charity of you, O excellent Christians; which is, patience and prayer: 
* Greg. Nis. tells of St. Ephraem; Though he was very poor, yet he had a mine of rich prayers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Nis. in vita S. Ephraem.  He that allows us to pray for our daily bread, and commands us to labour honestly for it, even in this function of the Ministry; he teacheth us to believe, that he will either give it, or the grace to want it. There may be some good 
* 1 King. 18.4.  Obadiahs, who will feed the outed and impoverished Prophets of the Lord, by fifties in their caves, and obscure retirements, as some have already done; and it may be good Ministers shall then speak loudest, when their mouths are stopped; and be as well liking in all true grace and comforts of Religion with 
* Dan. 1.  their pulse, as those that feed daily on King's provisions.  
However, if we must be thus stripped and starved, to gratify the lusts of some men; yet we hope for this mercy from God, and favour from man, that we shall not be forced to desert our calling; or to contract a woe of not preaching the Gospel, 
1 Cor. 9.16.  while we have abilities, though we preach (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) though we have no public encouragement: For why should all our studies and time be made unprofitable? It may be, we shall, by God's help, redeem our former defects, by after diligence in the work of Christ: we may happily work and war the better, 
Verba vertas inopera, nudam crucem nudus sequeres expeditior & levior scandis scalam Jacobi. jeron. Pauperesse non potest qui apud Deum dives est, Lact. Inst. l. 6. c. 12.  when we are more expedite, lighter armed and less encumbered with envy and worldly impediments: We may (I hope) without presumption enjoy that liberty to preach the Gospel, which others now take to prate against it, and us; and it may be, people will hear, and profit better, when they see they have the Gospel at a cheaper rate: and will be more in love with the reformed Religion, when they shall see, how much better pennyworth they have of that, than of the Romish superstition; which is more costly by fare, yet less comfortable to a serious Christian: Though we be made poor, yet we may still make many rich; though we have nothing, yet we may enjoy all things; though we are are troubled on every side, 
2 Cor. 6.10.  yet we may not be distressed; though perplexed, yet not in despair; though persecuted by men, yet not forsaken of God; though cast down and cast out, yet not destroyed, through the grace of God, which is sufficient for us; Many worthy Ministers may justly plead for their liberties, lives and live, as those did with Ishmael, 
jer. 41.8.  Destroy us not, for there are treasures of learning and saving knowledge with us. But it is better for them, to be Christ's Lazarusses, and beggars, than the world's rich gluttons and favourites: Yet it must needs be so; 
Revel. 12 7.  and so it will be, unless some Michael and his Angels, overcome this greedy Apollyon, this sacrilegious Abaddon, this penurious Devil, and his Angels, who prodigally offers Kingdoms to damn one soul, but grudgeth one groat to redeem many thousands.  

18. Ministers just plea for their own, neither covetous, nor uncomely.  Nor will your nobleness (O excellent Christians) interpret this, which I have wrote in behalf of the maintenance of Ministers, in this Church and Nation, to be any pleading for Baal, or clamouring like Demetrius and his complices in his panic fears, for his silver shrines and his Diana; where he considered more his gain, than his Goddess: These are unjust and malicious glosses, which the enemies both of the Ministry and of humanity, 
* Act. 19.25.  are prone to put upon any, that plead nev●r so righteous a cause with words of the greatest truth, justice, soberness, and moderation; those having a stinking breath themselves, think every man's unsavoury. But by the leave of such latrant Orators, and backbiters, I must tell them, what the wiser, and more Christian world well knows; that there is no cause, why Ministers, more than any other order of men, should neglect in fair and just ways to obtain for, or preserve to, themselves, and their successors, those worldly comforts, and supports, which the providence of God and the Christian munificence of this Nation hath in the most free way of gift and by Law granted to them in God's name, and for the service of Christ, and the honour of Religion; Other men are commended for their good husbandry, and honest care, to preserve their just estates; which tend not so much to the public good, as the labours of Ministers do: who may not in prudence, or conscience neglect those great, and public concernments of Christ, and his Church, with which they are entrusted: Yea if they should have an eye to the reward, to their own just right and particular interests (which all other we see still have) yet it were no more than Law and Reason, all humanity and Christianity allow; 
1 Tim. 5 8.  unless they would be worse than those Infidels, that provide not for their own families; or be as bad, as those men, who to provide for themselves, and their families, care not to rob, and desolate even the Church and family of Christ: Ministers may be wise, yet innocent; provident, yet not sordid; diligent in things honest, yet not injurious to others: Nor is it any whit uncomely for them, to crave this justice or favour from any in power; That they may quietly enjoy those public rewards of their learning and labours, which are injurious to no man, merited in the esteem of all honest men; and therefore offensive to none, but envious eyes and evil minds; Being the fruit of the public bounty, wisdom, gratitude, and devotion of this Christian Nation to God, to Christ and his Ministers; what they have a long time by law enjoyed; what they are rightly possessed of; and what they have no way forfeited (unless other men's calumnies and cavils, their covetous projects and desires of novelty, be the crime and fault of Ministers:) And last, they do intent with all peaceableness, thankfulness, and usefulness to use and enjoy, if God and man permit; so that no man shall have cause to repine at their enjoyments, who knows how to make use of their gifts and labours.  
The shame of pleading this cause of Minister's maintenance lies at their door, who meditate, speak, and act so vile and dishonest things against them, as force them, thus to vindicate their just rights, against unjust projects: which seek by falsehood and violence to take away, not only the children's, but the father's bread too, and to give it to dogs: who always have sought to bring this reproach and scandal on this and other reformed Churches; that they still carry on, and serve some covetous and sacrilegious design with their reformations: When (God knows) it is not the design, nor desire of any, that are truly reform Christians, to rob the Church, and Churchmen of one shoelatchet; but rather to have added necessary augmentations to them: if they had not always been hindered by the covetousness and envy of some cross faction, who have longed to see the day, when with Rabshakehs unclean spirit, and foul language, 
Isai. 36.12.  they might see all the reformed Clergy, reduced to those sordid necessities; which I have as much shame to write, as these Antiministerial sticklers have pleasure to wish it, and glory to speak it.  
Our comfort in the worst of times and things is, 
19 True Ministers comfort. Multa quidem mala, sed varia sclatia. Sal. l. 9  That we know in whom we have trusted: not in these Egyptian reeds, which may fail us and pierce us, but in the living God; whom we have served though with many frailties, yet with sincerity and godly simplicity; We believe he will not fail us, nor forsake us, though men, though Christians, though reformers do; There is not a better sign of God's love, than to be persecuted for righteousness sake; It is our honour, 
Matth. 5.  as St. Jerom wrote to St. Austin, 
Heb. 12.  that the devil and his fanatic factions do unanimously hate us, and malign us; for if they were for Christ, they could not be against us: And we find by experience, that these Antiministerial agitators have no such displeasure against any men, be they never so flagitious, or their estates never so luxuriant, as against the most orderly and deserving Ministers: So that it is their piety and pains, which afflicts their enemies, more than their plenty; And if they cannot strangle Christ in the Cradle, yet they hope to starve him in the Desert.  
Blessed be God, we see the end, and bounds of these men's power, and malice; They are finite flesh, and not infinite Gods; yea they are proud flesh, lately risen up, which God will eat off with fitting corrosives, if ever he heals this Church and Nation; These murmurers never set us on work, nor do we depend on such unjust masters for our wages: Though they be not converted or gathered from their follies, 
Isai 49.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cle. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 7. Dei particeps nulli●● indigus.  factions and separations, yet our reward shall be from the Lord, who hath sent us, and whom we have served with faithful hearts; as to our temporary subsistence, we hope we shall never depend on these men's injurious justice, or cruel mercies; much less on their envious alms, and supercilious charity, who are our enemies for the Gospel's sake, which we preach: And although we should not be protected in point of our civil rights from their despite and rage; yet as to the honour and vindication of our Ministry, and holy function, 
Gal. 2.5.  we must not give place, no not for an hour, to their cavils and calumnies: Yea we do not despair, but that we may find so much equity, and pity in some men's hearts, in whose hands is power; that they will rather hearken, and incline to the just plea of those labourers in Christ's harvest, (who have borne the heat and burden of the day, and who crave but liberty first to do the work, to which Christ and the Church hath ordained them; and next, which is but a just and righteous thing, to enjoy that reward, which the Law hath assigned them) than to listen to the envious suggestions, or injurious proposals, of those novel intruders upon the Ministry, who have yet given not the least assurance to the wiser world, or any reformed Christians, that they in any thing exceed, or equal the true ancient Ministers of England; nor have they yet, by any demonstrations of modesty, ingenuity, sense of honour, or of shame, nor by any part of good learning, (which they decry and hate,) nor by any other useful and commendable quality, redeemed themselves, from the most sordid passions, and saddest distempers of humane nature; nor yet reconciled themselves to any love and value of virtue, worth and excellency in others.  
We know well, that their ignorances', and errors are gross in many things, both divine, and humane; (for how can they but err excessively, who are very active, and for the most part both bold and blind?) Any piece of rustical ignorance & clownish confidence serves some men's turn to oppose any Minister withal, setting up their puppetly Teraphims, their deformed Dagons, their Images of jealousy, in the place and temple of the living God. Among their other errors, this, we hope, is none of their least; that they fancy and every where proclaim, that they have so charmed with their philters and enchantments, (which are Confections made up of ignorance and malice; pride and cruelty; covetousness and uncharitableness together, with a perfect disdain of all, that is rational, learned or excellent) that with these charms they have so possessed many or most of those, in power, That they are resolved to root out, abase, and destroy all those Ministers, who are any way eminent in learning, courage and constancy, both for the honour of their function, and of the reformed Religion, and of this Church and Nation; We cannot think those in power to be so easily persuaded to be enemies to themselves and the public, by being made enemies to true Ministers, without a cause: One of whose serious and solid abilities, is able to do more good to Church and State in one year, than can be hoped from the whole fraternity, and faction of those supercilious adversaries of the Ministry, in as many ages, as a year hath days; For if wise men may guess at the future, by what they already find of them, they must conclude, that like Fistulas and gangrened Ulcers, the longer they prevail, the more desperate and incurable they will be, both to the Church and the State; every day bringing us nearer, either to old Rome, or the elder Babylon: to superstition, or confusion. For there is nothing almost in this Church of England, as to the extern order and profession of Religion, which some of these Antiministerials, and Antidecimists do not contest against and study to overthrow.  
Which makes me here a little digress, 
20. Answer to other less scruples.  (yet not from my main design (which is to satisfy all excellent Christians and others, as to any thing by these men objectable against the Ministers and Ministry of the Church of England) by looking at some lesser calumnies and cavils, which they every where scatter among the common people, to alienate them from, or prejudice them against their Ministers: quarrelling against the places, where publicly we meet to serve God, and many things used by us in our holy Ministrations; 1. 
Of public places called Churches.  As to the public places where Christians meet and Ministers officiate, these supercriticall masters of words, and censors of all men's language and manners, but their own, cannot endure the impropriety, and profaneness (as they say) of calling those places Churches; This they scorn with very severe smiles, and supercilious frowns; so profound is their judgement, 
It was the work of Diocletian to burn all the books and destroy all the Churches of the Christians. Euseb. hist. l. 10.  and so scrupulous their conscience, that they had rather pull down such public and convenient places, than venture to be defiled, by coming into them, or once so much, as to call them Churches; they say they have far higher senses, and definitions of a Church, than will agree with piles of wood and stones.  
Answ. We doubt not of their deep Divinity, touching a Church; which it may be, they will not dare yet to define; as not being well agreed, what a Church is, or what is the right matter and form or way of a Church; Much broken and wrangling stuff they have heaped up touching a Church; but scarce one stone is yet laid of the edifice. I have otherwhere endeavoured to lead them out of the labyrinth of their rubbish; who have disputed more about constituting Church, than ever they studied to be lively and orderly members, either of the highest sense of a Church, the mystical body of Christ, (which is made up by faith and charity;) or of that lower sense of a social Church, which yet is most proper to us, and falls nearest under man's consideration; which consists of a visible polity of men on earth professing to believe in the name of Jesus Christ; and partaking of those holy Institutions, which he hath appointed, both to gather and distinguish, to plant and propagate, to build and preserve, to guide and govern such an holy fraternity of religious professors, in such truth, order, and unity; as to have a professionall relation to Christ the head; and a communion of Charity with each other, as members of one body: which is that Catholic Church all over the world in its several parts and branches: In these and some other the like ambiguities about a Church as greater or less they please themselves, spending much time to instruct their silly auditors, how much difference there is, between these Churches of Christ, which are spiritual, or rational; and those Steeple-houses, which we other (weaker ones) call, most absurdly as they pretend, Churches.  
O how devout a thing is ignorance! How Saraphick men, and women grow, by having no skill in any language but their own mother tongue, which yet in this is of our side; and being the rule of speech, every where justifies our calling those places Churches, by the authority of the best writers in humanity, law, history, or divinity. But that they say was an error of speech which men sucked in with their milk: which to spend, and evaporate, these men are every day making issues in their auditors ears; that they may unlearn that dangerous error, and scandalous word of calling the meeting places, Churches. I know these Rabbis scorn to be brought to their Grammars, or to any etymological authors or makers of Dictionaries; 
Church, K●rch, or Kerck, Sax. quasi Kuriack, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords house.  (for these they reckon among the cursed spawn of learned men: and look on them as if they were Negroes of Cham's posterity) yet I cannot but make a little stay here, that I may show them the way to that local Church; where some of them have not been, these many years, unless it be to make a wrangling rate: For however these be not the main Ulcers which I desire to cure; yet they are a strange kind of itch, and scurf of Religion, which makes many Christians oft scratch very unquietly and unhandsomely.  
It is very easy, and very true to tell them, that it is no more unproper, to call these places, where Christians as the Lords people publicly meet to worship the Lord, 
Psal. 74.8.  Churches; than it was to call the Synagogues among the Jews, 
Psal. 83.12.  the Houses of God, for the building of which we read no precise command from God; which was but for one house: namely the Temple at Jerusalem. The Saxon, Scottish, British, and Dutch names, 
These places called by the ancients Ecclesia, Dei Domus. Tertul. de velan. Virg. Orig. in Psal. 36. Dominicum. Aust.  which are all from the Greek (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) so the Latin, Dominicum, (as the Lord's Table, and the Lords day) signifies no more than this; That such a place, time, or table, is set apart for the Lords service; or for the Lords people: Doth not Joshua say, I and my house will serve the Lord? meaning the rational family, not the material pile; Senate and City, are used for both the persons, and the place; so is the Parliament house for both: These Metonymies are no soloecismes, but elegancies, and aptitudes of speech; and if they were less proper, yet sure, 
Collecta locus, Cyp.  it is no sin for Christians to speak after the vulgar use, and common language. True Religion hath set no such pedantic bounds, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euse. de laud. Const.  as these captious Critics would pretend; which scrupulosity of speaking is among the other peddling superstitions and popular trifles, which they pin on the sleeve of piety: Affecting to be known by such small differences of speech as their Shiboleths from other Christians: Indeed their great penury both of knowledge, and discretion makes them no more fit Masters to teach men, how to speak, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. hist. l. 9 c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. Pel. l. 2. Ep. 246.  or what to do, then how to give; their learning, and their liberality are much alike.  
2. 
21. Of Churches as consecrated.  As it is easy to help these Infant-wits over the straw of the name, Church, applied to the place which they will needs make a stumbling block: so with as much ease we may relieve them, from that rock of offence, on which they dash, against the places we call Churches; in regard of their dedication, or consecration to sacred or religious uses: This they have only heard; 
This subject is learnedly and gravely handled (as all things he undertook) by the incomparable Mr. Hocker, l. 5. Pol. Sec. 14, 15, 16.  (it may be they never either saw or read it) yet they abominate the places for the report; counting them desecrated, and execrable.  
Here they may please to know, 
Vide Hospin. de Templorum Origine. Quid lapides isti petuerunt sanctitatis habere? Ber. vid. Ser. 6.  That wise men look upon that ancient custom among Christians of setting solemnly apart some place for the service of God, not as any affixing inherent holiness to them, or deriving any communicative, or virtual holiness from them, but merely a public and solemn owning, appointing, and declaring those houses or places to be erected, and dedicated by common consent for those holy ends, uses, and duties, which Christians ought to intent, when they meet in those places; 
Non locus hominem, sed. homines locum sanctificant. Nemo se blandiatur de loco, qui sanctus dicitur, Bern. 182.  not for common, civil, profane, or uncomely affairs; which appropriating or dedicating is an act of right Reason, flowing from the light of Nature, and that common notion of reverence to be externally expressed to God, which is in all men, that own any God: which right Reason is most agreeable to true Religion, and always as servient to it, as Deacons, and Churchwardens ought to be to the Ministers in holy things; as both these, Reason and Religion, distinguish ends, duties and commands, which are divine, (as coming from God, or relating to him) so likewise they distinguish times, places, persons, actions, and other things, which are separated from mere humane, natural, and civil uses, to such, as are (both preceptively, and intentionally) divine; that is, from God and for God: Nor can the God of order (who hath made the beauty of his works to consist, and to be evident in those distinctions, which he hath set upon every thing, both in the species and individual) God (I say) cannot be displeased to see mankind, (on whom is the beauty of Reason) or Christians, (on whom is the beauty of Religion) to use such order, distinction and decency in all things, which becomes them both as men and Christians; after the examples of the Apostles and Christ himself, 
Matth. 9 35.  who went about all the Cities and Villages, teaching in their Synagogues and preaching the Gospel of the Kingdom; which also befits and adorns Christians, as to extern profession (which is all, that appears of any men's devotion, or Religion to the eye of man) setting forth in comely sort that duty, relation, and service, which we publicly profess to owe and pay to God, who abhors sordidness and confusion, as much as profane vastators love it.  
Necessity indeed admits no curiosity of place, nor affects any elegancy, 
Aegrotantium amicorum sordes toleramus, non item valentium. Sidon.  but excuseth that which, in plenty and freedom, is esteemed sordidness, and sluttishness; Religion requires externally no more, than God hath given of extern power and opportunity; where these are wanting, and by providence denied, a sick bed, a Barn, a Lion's den, a Dungeon, a Whale's belly is as a Temple, or Church, consecrated by the holy duties, which any devout soul, there performs to God: But as the Church of Christ, considered in its extern communion or profession, is visible; and Christians are exemplary to each other, and to the world; it is warrant enough for Christians to build, and to set apart to those public holy duties, some peculiar places, upon Gods, and the Church's account; which grant we have in that great Charter and principle of Church policy (which, like a common rule, 
1 Cor. 14.40.  measures all things of extern, social Religion) Let all things be done decently, and in order; Both which fall, not properly under the judgement of Religion, but of Reason; not of Scripture, but of Nature; not of piety, but policy or society; nor need we other command to do them, than the judgement, and consent, or custom of wise and holy men; which we have for this use of local Churches, thus peculiarly applied to holy services, ever since Christians had either ability to build them, or liberty to use them, which is at least 1400 years ago.  
If humane, or Romish superstition used, or affected, or opined any thing, in consecrating Churches, which is beyond true reason, and sound Religion, yet we do not think, that to be a Leprosy sticking so to the walls of the buildings, that they must be scraped all over, or pulled down, else they can't be cleansed; No: But, as places are not, any more than times, capable of any essential gracious, or inherent holiness, (which is only in God, Angels, or Men,) so neither are they capable of inherent unholiness; The superstition is weak on either side, & weighs little; but the worst is on this side, to which these men so incline; which tends more to profaneness, supineness, and slovenliness in the outward garb of Religion; which is not either so Cynical, 
Sacerdoti maxime convenit ornare Dei templum decore congruo. Amb. off. l. 1. c. 21.  or so tetrical, as these men would make it. What ever there is real or imaginary, of Superstition in the places, or rather in men's fancies of them, who possibly ascribe too much to them, it will as easily recede, and quit them, when they come to be consecrated by the Churches real performing of holy services, or public religious duties in them; as dreams do vanish, when one awakes; or as the dark shadows of the night depart from bodies, when the Sun comes to shine on them, or into them; if these poor objectors minds and spirits, could as soon be freed from those profane, superstitious and uncharitable tinctures, (with which they are, as with a jaundice deeply infected, against those places, and against those that use them, with the decency, becoming duties done to the Majesty of God, and in the presence of the Church of Christ) as those places (justly called Churches) may be freed from all misapprehensions, of their name, of their dedication; If the former were as easy, as the latter; both local and rational, material and mental Churches, both places and persons, might long stand and flourish; 
Psal. 74.6.  Both which some furies of our times seek utterly to break down, and demolish, that there may be neither Christian Congregations, nor decent Communion in any public place, beyond the beauty of a Barn or Stable.  
But these men have so much tinder and Gunpowder in them, against Ministers, 
22. Answer to other quarrels against Ministers public duties.  that, whatever they enjoy, say, use, or do in their function, be it never so innocent and decent, yet they kindle to some offensive sparks, or coals, and flames against them: As if all the Ministers of this Church knew not what to do, as they should, till these new masters undertook to School and Catechise them.  
If any Minister prays publicly with that gravity, understanding, and constancy, either for matter, words, or method, which best becomes a poor sinful mortal on earth, when he speaks to the God of heaven; It is (they say) but a form, and a stinting of the Spirit: If they preach with judgement, weight, exactness, and demonstration, of truth, it is not by the Spirit; but of study and learning, If they read the Scripture, 'tis but a dead letter, and mere lip-labour: If they celebrate the Sacraments with that wisdom, reverence and decency which becomes those holy mysteries; they quarrel at the place, or time, or gesture, or company, or ceremonies used; Not considering that Ceremonies in Religion, are like hair, ornaments, though not essentials; and aught to be, neither too long, lest they hid and obscure it; nor too short, lest they leave it naked and deformed: Since the end and use of them is no more, but to set forth piety with the greater comeliness and auguster majesty to men. If they name any Apostle, Evangelist, or other Christian of undoubted sanctity, with the Epithet of Saint, they are so scared with the thought of the Pope's canonising Saints, that they start at the very name so used: as if it were an unsanctified title; and not to be applied to the memory of the just, which is blessed, but only arrogated to some persons living, who frequently and ambitiously call themselves, and their party, 
2 Tim. 1.13.  The Saints: If they use the ancient Doxology, giving glory to the Father, Son, and holy Ghost, which all Churches, Greek and Latin, did; the Socinian and Arian Ears of some men are highly offended at it: as if Christians must ask them leave to own the holy Trinity, and to give solemn public glory to the Creator, Saviour, and sanctifying Comforter of the Church. If Ministers use those wholesome forms of sound words, which are fitted to the memories, and capacities of the meanest hearers; containing short summaries of things to be believed, practised, or prayed for; as in the Creed, the ten Commandments, and the Lords Prayer; Presently these men fancy them as the recitation of some charms; and look on the Minister, as some Exorcist, confined to these Articles of stinted spells and forms: Yea so far hath the prejudices, affectations and ignorance of these men prevailed, against all Reason and Religion, in some places; that many Ministers (in other things) not unable, or unworthy men, are carried away with fear and popularity to comply with those men's fondness in a way of dissimulation; Forbearing to use publicly at any time either the title of Saint due to holy men, or the Lord's Prayer, and the Decalogue; which are both scriptural Summaries, and commanded to be used. So also they lay aside the Creed, which is an Ecclesiastical compendium taken out of the Scripture, 
Vid. Voss. de Symbolis.  and very ancient in the chief articles of it; containing the main foundations or heads of Christian Faith; nor was any of these ever neglected, or not both frequently and devoutly used in the public Liturgies or Services of sober Christians, either ancient or modern.  
O how sour and spreading a leaven is the pride, passion, and superstition of men's spirits which run after faction and novelties! that even learned and grave men should be, not so much infected with it in their judgements, as to be swayed and biased, or overawed by it, in their practice, contrary to their judgements; merely, 
Gal. 2.12.  as St. Peter with his dissimulation, gratifying these pretenders to novelty special sanctity, by the not using of those divine and wholesome forms of sound words: in which neglect the presumed perfection of these Antiministerial men, disdains to condescend to the infirmities of novices, and weaklings in religion, the babes in Christ, Those Lambs, which good Shepherds, 
Joh. 21.15.  must take special care of, as well as of their stronger sheep, feeding them with milk, (or cibo praemanso) the often repeated catechistical rudiments, and chewed principles of Religion, which are by the wisdom of God, and our Saviour, most fitly and compendiously set forth in the ten Commandments and the Lords Prayer, as to the main of things to be done or desired by a Christian; as also the sum of things necessary to be believed were anciently comprised in the Articles of the Creed, according to that wisdom of the Apostles or the primitive Fathers, which imitated those patterns, set by the Lord to his Church: That so the Infants or younglings of Christ's family might not be starved, because they have not such teeth, as these men's jawbones pretend to; who (before they have well sucked in the first principles) are gnawing bones, or cracking kernels and nuts, exercising themselves, or vexing others, with odd questions, and doubtful disputations; more troubled with their Familisticall fancies, about their own partaking of the divine Nature, their identity with Christ, and when and how it is; in what manner, and what measure they may be said to be God, and Christ, and the Spirit; than soberly establishing their minds in the fundamental points of things to be believed, obeyed, and desired to the glory of God, and the honour of the Gospel.  
But I must leave these envious and unquiet Spirits to their censorious separations, wrangling themselves into vanities and errors; at length falling (like Lucifer) into the blackness of darkness, to unjustice and cruelty; after that into grosser blasphemies and presumptions against God Christ, and the holy Spirit: while they proudly affect, and presume to be not like to the most High; but the same with him; not in the beauties of holiness, grace, and godliness, which are the clear (Image of God set forth) in the Word; but in the glory and majesty of the divine Essence; which is inscrutable; not to be communicated or comprehended, in its superessential being; and superintellectuall perfection; no more than the vast and glorious body of the Sun, which is 160 times bigger than the earth, can be locally contained in the eye; to which yet it is by its beams in some kind imparted and united. Such superfluity we see there is of folly, ignorance, weakness, pride and malice in some spirits: who, upon very peevish and perverse grounds, forsake our Christian public Assemblies and duties celebrated in our Churches; (which are sanctitied by the Word and prayer) scorning and condemning what we do, upon the best grounds of Scripture and Reason; separating themselves from the true Ministry, and fellowship of the Church of England; as if they were most spiritual and refined; when yet they seem to be so grossly ignorant, so passionate, and some of them so sensual, as is no argument of their having the Spirit of God, which is wise in all holiness.   


7 Calumny. Act. 24.5.  BUt our Antiministerial Adversaries object, as Tertullus, and the Jews did against St. Paul, that the ordained Ministers of the former way, 
Against Ministers as seditious and inconform to Civil government.  are pestilent fellows, stirrers up of the people; factious, turbulent, seditious; not so supple, conform, and well affected to the present constitution of powers and public affairs: So that it is not only lawful, but necessary, either to bring them to a plenary conformity, and subjection; or to exautorate and suppress them, as to all public influence in the Ministry: Thus do these Wasps and Hornets buzz up and down; who hope with their noise and stings ere long to drive all the ancient and true Ministers of God out of the land; or at least out of the service of the Church, that so they may be possessed of the Hive, though they make no Honey.  
Answ. Answ. This Calumny is indeed of the promising advantage to the enemies of the Ministers, and their calling; and therefore it is with most cunning and earnestness every where leveled by some men against their persons, 
Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1.  actions, and function; It is like the policy of Julian the Apostate, who to ensnare the Christians set the statues of the Emperors with the Idols of the Gods; That if Christians did civil reverence, as to the Emperors, they should be defamed as Idolaters; if not, they should be accused as despisers of the Emperors: And because I persuade myself, that all excellent Christians, how potent soever, can bear an honest freedom, and plainness, I shall only, as to this sharp and poisoned arrow, oppose the shield of plain dealing; that in a matter so much concerning the satisfaction of others, and Ministers civil safety, there may be no such obscurities as may harbour any jealousies.  
First of all, I need not tell you, 
1. Some Ministers compliances.  what all the English world knows abundantly; That there are many Ministers of very good abilities, who are not at all unblamable in this particular; as to any restiveness and incompliancy in civil subjections; they have sufficiently testified how Arts and ingenuous learning soften the spirits and manners of men; how they supple in them that roughness and asperity, which remains in others: how of oaks it makes them become willows; and in stead of hard wax, (which only fire can tame) makes them gentle, as soft wax; so good natured, that they are not at all pertinacious of any former signatures, and stamps; either as civil, or sacred, made upon them: but readily and explicitly yield to any forms and impressions, though never so new and different; which the hand of power is pleased to make: And this, not only as to a passive sequaciousnesse, in the external fashion of their civil conversation and profession; but as to those internal characters and persuasions, which their judgements have made upon their consciences. Nothing is more tractable and malleable, nothing more easily runs into any State mould, and receives any politic figure and mark, than many Ministers do: whose judgements, or policy, or fears, or necessities have taught them how they may 
* Rom. 12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza interp. Domino servientes: ut Chryso. Basil. etc. Erasmus, Tempori servientes; i. e. Temporum incommodis sese accommodantes; patientia & charitate.  serve the Lord, and the times too; how to become all things to all men, in regard of things civil and extern; they have many wholesome and prudent latitudes of evasions, absolutions, cautions and distinctions, by which they unravel the cords of any Oaths, and untwist the bonds of any Covenants, or Protestations; They have in things merely politic, as many distinctions, as would furnish any good Casuist, for the absolution of entangled, or the satisfaction of grumbling consciences; Thus furnished, no wonder if in civil changes which are fatal, and by them unavoidable, they can never be brought to baalam's straits; 
Numb. 22.  where an Angel should meet them with a drawn sword; and the Ass either fall under them, 
Utriusque fortunae documento didicerunt, ne contumaciam cum pernicie mallent, quam securitatem cum obsequio. Tacit. hist. l. 4.  or crush them against the wall on either side.  
These Ministers acting according to their consciences cannot justly be blamed for any refractariness, many of whom are so much, every where, in any civil conformities, that you can hardly lose them in any State alterations, or labyrinths: nor do they doubt but the Lord will be merciful to them in this thing, which not private choice & inconstancy, but public force and necessity puts upon them. Charity commands to judge and hope, that these do all things, according to that light, and latitude, which is in their consciences, as to things secular: Wherein they conceive, that the Providence of God, 
Mic. 6.9.  which is as his voice teaching us by the event of all humane affairs what is his will, is a sufficient absolution, as to all preceding ties, civil or sacred; which they look upon as obligatory only in relation to power Magistratick public, and effectual, in what men, and in what manner soever they see it placed and exercised. Thus some learned men and Ministers plead it as a matter of not only necessity and prudence, but also of justice and gratitude; that what ever power Christians are by providence cast under, and by that do, in any order of justice, enjoy civil protection, there they should pay a civil and peaceable subjection, according to Conscience and equity; while they have the benefit of Laws and government, they ought to yield obedience according to Law: and this not so much to the persons of men governing, who may be unworthy; but to the Ordinance of God, civil government, which is managed at present by them.  
2. 
2. Others more pragmatical and fierce.  There are indeed other Ministers, who are not only of harder metal, but of hotter tempers; of more choleric constitutions, and feverish complexions; who love to be moving in the troubled waters of secular affairs; who seem most impatient of any order, or public rule, in which they have not some stroke, and influence, ready to undo, what ever is done without them: Their breast is as full of turbulent and seditious spirits, as the Cave of Aeolus is of winds, forgetting what spirit becomes the Ministers of the Gospel in all times; who, though they may denounce hell fire against all impenitent sinners, yet they may not kindle civil flames of sedition, 
Luk. 9.54.  or imprecate revengeful fire from heaven upon any men to destroy them. To the misguided activity of such Ministers some think the public may owe much of its troubles; for whom the best Apology is their repentance, for any transports and excesses whereto they have been weakly or wilfully carried beyond those bounds of duty and gravity, which as Ministers and subjects they ought to observe, both toward God and man; All that can be pleaded in any veniality for their folly and fury is, the 
* Excuti●●●omnem ingeniis mediceribus constantiam fatales regnorum & rerumpub: motus. Ju. de pictur. l. 2. c. 13. Plarimum refoert●n quae eujusque virtus tempora inciderit. Plin. l. not.  common genius and general distemper of times, which slackening by civil dissensions the cords of humane laws, and loosening the ties of wont modesty and observance to Superiors, gave so great temptations, that many Ministers of more forward spirits, knew not how to resist them.  
Alas! who hath not sufficiently seen in our days by sad experiences, that even among Ministers there are not only poor, weak and credulous, but also heady, turbulent and factious men; prone to affect any miserable way of popularity, and to debase their function and profession to most pragmatic impertinencies, as in Ecclesiastical, so also in Secular affairs; though their gifts be (other ways above the ordinary size) very useful and commendable, yet they retain much of the vulgar mass and leaven, and are subject to the same passions and common infirmities; yea no men are more prone to rash indeavouring and bold activities, by how much they have many specious fancies, and pretty speculations, suggested to them by those books they read: which to some men is a kind of Necromancy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a conversing with the dead, and conjecturing by their counsels; So that some of them, like Alchemists, by their reading of chemical lights, grow so possessed of their Elixirs, or Philosopher's stones, as if it were within a stones cast of them; counting it a sinful and shameful laziness, for them to sit still, when they are tempted to such goodly prizes, as their notions and conceptions hold forth, in some way of reforming, or wholly changing the State of Religion and government of any Church; and in order to that they shake even the civil frame of things; to which they do not think themselves longer bound in subjection, than they want a party strong enough for opposition; nor will they easily be persuaded that is the sin of Rebellion, which carries the face of Reformation: easily dispensing with obedience to man, where they pretend amendment before God. 
Studiis in umbra educatis, Sen.  Want of experience in worldly affairs (which is hardly gained, within men's Study walls) oftentimes prompts warm spirited men, first easily to approve, then passionately to desire, afterwards weakly and unproportionably to agitate, 
Consilia callida & inhonesta, prima fronte laeta, tractatu dura, eventu tristia. Tacit.  those precipitant counsels and specious designs, which oft prove to the shame, and ruin of themselves, and their seduced party. Indeed few Ministers of more pragmatic heads, and popular parts, but think themselves fit to be (and take it ill, if they be not) Counselors of State; Members of Synods, or moderators and determiners of all affairs both Ecclesiastical and Civil; hardly acquiescing in any thing, as well settled either in Church or State, wherein regard is not had to their judgement, party, and persuasion; of which they are always so very well persuaded, that, when they cry most down others as Churchmen from having any foot or hand in any civil businesses, themselves can presently step in over head and ears, so far implunged in State troubles and secular commotions, that they hardly ever get out of them with honour and safety, or with inward peace and comfort; Nor can they easily lick off that blood, which may lie upon them, when they have no weapon left them but their tongues.  
The truth is; no men are more violently and superstitiously devoted to their own fancies and opinions, than some Ministers are; none more unfeigned Idolaters of those little Idols, which their own, or others imaginations have figured; and which they would fain set up, as Gods both in Church and State; To these, they preach it necessary that all Christians should bow down; that without this mark of conformity to their way none should either buy or sell: 
Rev. 13.17.  And when they have once so far flattered themselves in their own well meaning projects, that they proclaim God, and Christ to be engaged on their side; then they conclude, that He can by no means be so wanting to his own glory, as not to give all speedy and effectual assistances to all their purposes and designs; which are verbally as much to his honour, as they would be really to their own advantages, if they should prevail and succeed: If they be defeated, both God, and all good Christians, (of a different mind from them) are prone to fall under their hard censures; and if they do not charge him foolishly, yet they do blame their brethren and betters, for want of zeal to Christ, and to what they list to call his cause: Such great counsels are oft agitated in the small conclaves of Clergy men: And what they blame in Cardinals abroad, or Bishops at home; themselves are eager to practise even beyond Richelieu himself: For they lay designs, not for one Church or Nation, but for the whole world.  

Isa. 55.8. job. 16.2.  Forgetting, that God's thoughts are not as man's; who may be never more mistaken, than when they think, they do God very good service even by killing of others: Nor are, indeed, the thoughts of the wisest and most learned Ministers, or the humblest Christians, such as those (men's pragmatic projects are) who by easy persuasions, and popular presumptions do so much slight all ancient ways, and Catholic customs of the Churches of Christ, which are the great seals of Religion, both evidencing and confirming those holy orders and institutions, which were appointed by Christ and his Apostles: Pretending to follow some new Scripture rules and patterns in things of extern order, and discipline; which can never by any sound interpretation of the places alleged be supposed, or proved to be either divers from, or contrary to the universal way and use of the primitive Churches; who, without doubt, were as careful to act in their outward order and government of the Church according to Apostolical patterns, and traditional institutions, which were first the rule of the Church's practice; as they were faithful to preserve the Canon of the Scriptures which were after written, and to deliver them without variation or corruption to posterity. But specious novelties in Religion or Church forms once form in some men's heads, are prone to move their hearts, with very quick excitations and zealous resolutions: Soon after, (like salt-rhewms) they descend and fall upon their lungs, provoking them to continual coughs; so that they cannot be silent, or suppress their desires of new things in Church and State; Then they are violently carried on to the spreading of their opinion, and way to others; who are easily made drunk with any new wine; At length they run giddily and rashly to some rude precipice; where if they go on, they are destroyed; if they retreat, it is not without shame from others, and regret in themselves: Together with after jealousies of State brought upon their whole function, or that faction at least; it being a case sufficiently known, that most men are so much self-flatterers, and self-lovers, that they are impatient of any defeats, ready to study and watch opportunities of revenge; when they see the children of their brains, which soon become the darlings of their devotion, to prove mere abortions; or to be violently dashed in pieces; when, indeed, they never had the due formations of Scripture, nor conceptions of Reason, nor productions of Prudence.  
Hence, in Politics, many times sharp examples have chastened severely the preposterous machinations and motions even of Churchmen and Ministers, when they forsake the ancient refuges of Christians, and Ministers (especially) which were preaching 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1.  prayers; and tears, and betake themselves to swords, and helmets, to plots and conspiracies. If those Ministers of hotter spirits do not; yet others do find themselves sufficiently taught that wiser temper and modest behaviour, which becomes ecclesiastics in all civil relations and affairs; especially if they carry any face of change and novelty, or have the least lineament of factious non-conformities to the established laws and customs in Church or State; wise men have sufficiently seen those miseries, obscurities, and disgraces, which (as black shadows) have attended, even Churchmen, in that shame, and those defeats, by which God hath quenched the rash heats, and over boilings of their fancies, hopes, and activities.  
3. 
3. Some Ministers errors not imputable to all.  Therefore my answer to the main of this Calumny is, by way of humble request to all excellent Christians; that the jealousies, which some Minister's weakness, rashness, or folly may have occasioned, may not reflect upon the whole function of the Ministry; nor the sins and errors of any men's persons be imputed to their profession; as if it were among the principles of all Ministers, never to rest quiet from civil combustions till they have their wills: That Ministers may have many failings, is not denied; if you would have them wholly without fault, you must have none of humane race and kind; Not only God's exactness, but sober men's fight may easily discover folly in the purest Angels of his Church; many spots in the brightest Moons, and much nebulousnesse in the fairest Stars: Yet, God forbidden, that any men of justice, honour, or conscience, should charge upon all Ministers, and the whole function, the disorders of some; when as there are many hundreds of grave, learned, wise, humble, meek and quiet spirited men, whose excellent virtues, graces, endowments, and public merits, may more than enough, countervail, and expiate the weakness, or extravagancies of their brethren; Ministers, as well as other men, (except those, whose opinions and fancies are so died in grain, that their follies will never departed from them) have learned many experiences both in England and Scotland; that an overcharged, or an ill-discharged zeal usually breaks itself in sunder; with infinite danger, not only to its authors, but to its abettors, assistants and spectators: And however, at first it might seem leveled against enemies, yet it makes the nearest friends and standers by, ever after wary, and afraid both of such Guns, and their Gunners; of such dangerous designs, and their designers. Nothing is more touchy and intractable, than matters of civil power and dominion, in which we have neither precept nor practice from Christ or his Apostles, for Ministers to engage themselves in any way of offence; which their wisdom avoided. They were thought of old, things fit for the hands of Cyclops, who forged Jupiter's thunderbolts, than for the Priests of the Gods.  
Great and sad experiences (showing how rough, and violent with blood and ruin all secular changes are: how unsuitable and unsafe to the softer hands of Ministers) these have added wisdom to the wise; and taught them very sober, and wholesome lessons, of all peaceable and due subjection, both to God; (who may govern us by whom he pleaseth) and to man, 
Psal. 75.7.  who cannot have power, but by God's permission; 
Dan. 4.17.  which at the best and justest posture, is not to be envied so much, as pitied by prudent and holy men; who see it attended with so many cares, 
Habet aliquid ex iniquo omne magnum exemplum, quod contra singulos utilitate publica rependitur, Tacit. l. 14. An. Liceat inter abruptam contumaciam, & deform obsequium pergere iter ambitione & periculis vacuum. Tac. An. l. 4.  fears and horrors; infinite dangers and temptations; besides a kind of necessity sometime in reason of State to do things unjust and uncomfortable: at least to tolerate ways that are neither pious nor charitable.  
So that the humble, peaceable, and discreet carriage of all wife, and worthy Ministers (which only becomes them) may justly plead for favour and protection against this calumny of proneness to sedition, faction, or any illegal disturbance in civil affairs; even in all the unhappy troubles of the late years, the wisest and best Ministers have generally so behaved themselves, as shown they had no other design, than to live a quiet life in all godliness and honesty; to serve the Lord Christ, and his Church, (peaceably if they might) in that station, where they were lawfully set; if they could not help in fair ways to steer the ship as they desired, yet they did not seek to set it on fire, or split and overwhelm it: If in any thing relating to public variations and violent toss, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind.  they were not able to act with a satisfied and good conscience; yet they ever knew their duty, was humbly to bear with silence, and suffer with patience from the hands of men, the will of God; 
Rom. 11.33.  whose judgements they humbly adore, though dark, deep, and past finding out; If some men's dubiousness and unsatisfiedness in any things (as they are the works of men, who may sin and err) be to be blamed, (as it is not in any righteous judgement) yet it is withal, so far to be pitied and pardoned, by all that are true Christians, or civil men, as they see it accompanied with commendable integrity, meekness, and harmless simplicity; which only becomes these doves and serpents, 
Mat. 10.16.  which Christ hath sent to teach his Church, both wisdom and innocency, to walk exactly and circumspectly in the slippery paths of this world not only by sound doctrine, but also by settled examples.  
Which excellent temper would prevent many troubles among Christians; and much evil suspicion against Ministers; who could not be justly offensive or suspected to any in power, if they saw them chief intentive to serve, and fearful to offend God; always tender of good consciences, and of the honour of true Christian Religion; which was not wont to see Ministers with swords and pistols in their hands, but with their Bibles and Liturgies; not rough and targetted as the Rhinoceroes', but soft and gently clothed as the sheep and Shepherds of Christ. There is not indeed a more portentous sight, than to see Galeatos Clericos, Ministers armed with any other helmet, than that of Salvation; or sword, than that of the Spirit; or shield, than that of Faith; by which they will easily overcome the world, if once they have overcome themselves: whose courage will be as great in praying, preaching, and suffering with patience, meekness and constancy, as in busting and fight; which becomes Butchers better than Ministers; to whom Christ long ago commanded in the person of S. Peter to put up their swords; 
Mat. 26.52.  nor was he ever heard to repeal that word; or to bid them draw their swords; no, not in Christ's cause, that is merely for matters of Religion, who hath Legions of Angels, Armies of truths, gifts and graces of the Spirit to defend himself, and his true interests in Religion withal: which are far better and fit weapons in Ministers warfare, 
2 Cor. 10.4. The weapons of our warfare are not carnal.  than such swords and staves, as they brought, who intended to betray, to take, and to destroy Christ. Let secular powers forcibly act (as becomes them) in the matters of Religion, so fare as they are asserted and established by Law, (whose proper attendant is armed power) It is enough for Minister's zeal to be with Moses, 
Exod. 17.  Aaron, and Hur in the Mount praying; when Joshua, in the justest quarrel, i● fight with Amalek; that is, the unprovoked and causeless enemies of the Church. If at any time they counsel or act matters of life and death, they must be so clearly and indisputably just, and within the compass of their duty and relation, as may every way become valiant men, humble Christians, and prudent Ministers.  

Object. 4. Of the Engagement.  But to confute all that can be said for the Ministers of England, their adversaries are ready to object, that many of them scruple the taking of the Engagement; This they think is a pill, which will either choke their consciences, if they swallow it, or purge them out of their live, if they do not; For, contrary to all other Physic, this operates most strongly on those, that never take it.  
Answ. Truly this is the only tender part, the undipped heel, where (it may be) some of these Achillesses, able and good Ministers, may be hurt; In which I humbly crave leave without offence to the power, or prejudice to the wisdom of any men, to offer thus much in the behalf of peaceable Ministers. That,  
1. It is not true of all: many Ministers have showed, by their taking it, in such a sense of passiveness under, and non-activity, against the present establishment, as is satisfactory to the Imposers, and inoffensive to their own consciences; what others would do, if they could, 
Perjurio maculare vitam suam magis timere debet quam finire Christianus. Aust. Ep. 224. Judge 8. 2 Sam. 12.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Juramenta vereri religiosius. Pythag. dict. Mat. 5.33. 2 Sam. 21. Zach. 8.17. Jer. 34.18.  with inward peace. And if there were no other excuse or Apology for these peaceable, and painful Minister's, (who have not subscribed) but only those many pleas of Conscience, which have been humbly tendered to public view; these ought not to be unconsidered by such as profess to be Christians; who remember, how cruel a thing it is, to make men's consciences pass, as Gideon did the men of Succoth, or David the Ammonites, under briers and thorns, under saws and harrows; of either sharp contradictions, or prickly distinctions; unsafe Salvoes, which if they may seem evasions before men (in matter of Oaths lawfully taken) yet possibly, may not prove full absolutions before God, who hath oft severely exacted the forfeitures of perjury; as of Saul and Zedekiah. And how ever God in his providence may put suspensions of oaths, as to their actual execution; yet they cannot find any absolution from the obligation which goes with inconditionate Oaths, so long as they are within our moral possibility of keeping them: How any man can swear or promise to be true and faithful to two different interests, without being forsworn, or false and unfaithful to the one or the other, seems a Gordian knot which only the sword dissolves by cutting, not untying.  
And who can wonder, that seriously considers the state of humane affairs, (which are most fully represented in the glass of our times, with as many variating faces, as the Moon) if some Ministers, (whom both grace and experience, age and manners have made grave and calm) are tender and wary of further hampering their consciences on any State cables: 
Jurandi facilitate in perjurium prolabimur, Aust▪  since they have seen that the former threefold cords, of Oaths, Protestation, and Covenant, could not resist those tides, and storms, which have driven the whole Nation (as to extern events and affairs) from those grounds of fidelity and allegiance, both as to Civil, and Ecclesiastical obedience, whereon they thought they had conscientiously, safely and quietly cast anchor according to laws.  
Furthermore some men's non-engaging cannot be any great weakening to power, (however it may so seem to some men's jealousies and policies) since no man's engaging seems to be any great fortifying of it: For experience hath taught us how easily men are absolved from such public ties, seem they never so strict: Nor is there any reason to think they will be stronger for the future, than they were in former times: Public security doth not much consist in any verbal formalities, but in that efficacious power, which men have by the sword; and which they exercise as long, as the Lord of all the world is pleased to execute his will, 
Dan. 4.17.  and pleasure by any men. Next to power, public authority and safety riseth from the satisfaction of men's judgements, as to the justice of men's proceed; winning respect and love by that equity in government and moderation, which is according to Laws settled and known: not by arbitrarines of will, and mere force; which as to the principle is tyrannous, be it never so tempered in the exercise. Under any such orderly Government, wise Christians and Ministers know, how with humility, peace, and patience, to submit as fare as is agreeable to piety, and necessary for the public peace, no less than for their private safety. Last of all; Possibly those men whose interests made them most forward at first to go in these new and untrodden ways, found them not so smooth, (without any rub or scruple) in their own judgements and consciences; that they should greatly wonder, if others, (who are only driven that way, without their choice, counsel or consent) do fear, or find something in it, which makes them startle or stumble. And truly, in this point, without any further arguing, (which is neither safe nor discreet as to public resolutions of State, in any private man) it must be freely confessed, that some Ministers (as well as other sober men) do humbly cast themselves on the mercy of God, and the 
* Novum imperium inchoantibus, utilis clementiae famae, Tacit. h. ●4.  clemency of those in power; hoping for such toleration, and connivance in this particular, as many did plead for, and enjoy in their former non-conformities, which favour they may best deserve, because they will least abuse it: 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Their quiet and godly carriage being as great security to Governors, as any oath can be from others: 
Viri boni constans vita vim habet juramenti, Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 7.  Behaving themselves within those bounds of discretion, peaceableness, and civil subjection; which becomes them, and all truly wise and godly men in the many toss, and changes, to which they are subjected, as other mortals, in this mutable world: In all which, if the strictness of religion terrifies any good Christians with the fear of any thing, 
Zach. 8.16, 7.  that looks like false Oaths, or perjury, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Car. 158. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vocat. Thucid. l. 1. quos infoederibus pangendis invocabant.  (one of the blackest stains, most indelible spots and unpardonable sins of the soul) being a blaspheming, denying and defying of God: yet, certainly it allows the most conscientious men, (wherever their worldly necessities and livelihoods force them to live under any power) such latitudes of honest and peaceable subjection, in things merely civil and external, as may not always force them upon banishments, prisons, and persecutions; or else, evermore embroile them with civil wars, and open hostilities; even there where they cannot hope to preserve themselves, without a miracle. A wise and humble Christian is never far from his refuge; And when pursued or urged, beyond what he thinks agreeable to a good conscience, he is not to seek for base and Foxes shifts, subtle wind, or sinful coverts: He is always ready either fairly to obey, or fairly to suffer: He needs not wiredraw his conscience, till it fits every State passage: if the way of the world be straight, yet Gods is still enlarged to him; if the worlds be large, yet he still keeps to God's strictness. Certainly good men ought not too rashly to cast away that just and fair protection, which they enjoy under any civil power; (which, Christ tells us, no man can have but from above, Joh. 19.11. 
Joh. 19.11. ) But rather with all humble gratitude, both to give God the glory; and man, that respect, which is due for any favour, and indulgence they have in worldly regards; which will ever seem least heavy to a good Christian; while there is no torture, rack or tyranny exercised upon the conscience; by forcing to declare or act there, wherein their judgements are not so fully satisfied, as to the point of approbation, or actual concurrence.  
It is happy if at any time truly conscientious Christians can enjoy any fair quarter among men of this world; whose high and haughty spirits, if puffed up with success, are hardly patiented of Christ's self-crucifying methods: It is wisdom in Ministers to merit, by humble and peaceable carriage according to a good conscience, all moderation from secular powers; who are more easily provoked against them than other men: Statesmen are often flatterers, seldom such real friends to Jesus Christ, and his Church, as to deny themselves much for their sakes: Nor do they usually much regard those holy interests, further than they are brought to a compliance with their designs: The yoke of Christ is commonly too heavy for the iron sinews of Conquerors necks; and his gate too straight for triumphing Armies to march through; with out much stooping and self-denial; 
Victoria natura insolens est, & superba. Cic. pro. Mar.  which is a hard lesson for those to learn, whose advantages are in their hands, unless grace be also in their hearts: It's always seen that men of power set up themselves speedily and effectually, in places of honour, and profit: but to set up Christ and his Kingdom in any real way of godliness and holy order (further than some verbal, cheap, and popular gratification) is a work of many ages, and worthy of that pious and magnanimous spirit which was in Constantine the Great; whose Eagles wings served no less to protect the Church in peace and prosperity, than the Empire and his own person. Great men are generally shy of those conscientious strictnesses and self-diminutions, which true Religion requires; so that Ministers had need study to walk inoffensively, that they may catch men by honest guile: Laying aside all uncomely rigour, rude severities; 
2 Cor. 12.16.  and what ever may savour of either scorn, or stubbornness; using in civil affairs all fair submissions, which may consist with the peace of their consciences before God, and the honour of their profession before men; which is the purpose, and will be the practice of all truly wise and godly Ministers; who think it more honest and honourable to be open enemies, than false and feigned friends; to withdraw from, rather than abuse protection.  
But yet in matters properly religious, so far as Ministers are in Christ's stead, and have the care and charge of true Religion, 
5. The courage of Ministers in things properly religious and in their calling.  of the Church, and of the welfare of men's souls; Herein (O you excellent Christians) I know, you not only allow, but expect, that all true Ministers should be faithful to God's glory, & the souls of them, 
* Non est dicentis praesumptio ubi est jubentis domini autoritas, Chrysost. l. 70.  although they should offend them; That they ought to speak the truth seasonably, and wisely, though they contract enemies; that they must not by their 
* Honestius est offendere quam odisse. Tac. vit. Agr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Syn. de Regno. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  pusillanimity, and flattery prostrate the honour of true Religion, nor of their Ministry; which ceases not to be Christ's Jewel, when it is for its splendour (which men cannot bear) trodden under feet. 
* Act. 7.55.  They must still look steadfastly to heaven, though men cast dust and ashes, stones and firebrands in their faces upon the earth. In this holy station and resolution, which is proper to them, as Ministers of the truth of God, I hope there are still many so 
* Jer. 9.3. Non quid illi cupiant audire, sed quid nos deceat dicere considerandum, qui f●lsarum l●udum irrisionibus decipi quam saluberrimis monitionibus salvari malint. ●l. l. 8. Gr.  valiant for the Truth, so zealous for the glory of God, the name of Christ, and the honour of the reformed Religion; so faithful also to men's souls, and their own integrity; that as they will not disdain to serve even wicked Magistrates, in God's way, no more than 
* Mark. 6.20.  John Baptist did to preach to Herod) yet they would infinitely disdain to flatter them in any way, 
Nudè cum nuda loquimur, non verenda retegimus, sed in verecunda refutamus, Ber. Ep. 43.  as Gods, or agreeable to true Religion, which is not so; or to fear them so, as to betray the cause of God; (which is always pleading against the ignorance, or error, or violence, or hypocrisy, or pride of the evil world) and to sow pillows under any men's Elbows, who may perhaps lean uneasily on the skulls and bones of those they have unjustly slain; 
1 King. 20.2. Isai. 30.10.  or like Ahabs 400 false Prophets, to speak only soft and smooth things to those men, whose hearts and hands are prone to harden by the use of arms both against piety, equity and charity: so that, at length, they may grow rough as Esau's, and red as Edom's; military passions and actions, especially in great and violent changes, 
Frustra de superatis hominibus gloriatur infaelix victoria, quae irae & superbiae fuccumbit. Ber. ad mil. Temp.  seldom keeping within the bounds of that justice and mercy which Christian Religion constantly prescribes without respect of persons, to the strong, as well as the weak; to the Conquerors, as well as the conquered; Success being for the most part, an irresistible temptation to men, by power to gratify their lusts; and to think any thing necessary, and so lawful, which is but safe and beneficial: not regarding the exact rules of justice (in the Laws of God and man) which are divine, and immutable; by no advantages of gain, or honour to be warped or varied: The common places, Sermons and prayers of true Ministers must not be like some men's Almanacs, calculated just to the elevation of men's counsels, designs and successes, (wherein flattery would seem to be Prophetic and foretelling) but without respect of persons the same at all times to all men, as to the main rules and duties of holiness.  
Although it be very impertinent to dispute with power irresistible, to tax Caesar, when he is able to tax all the world; or to quarrel at his coin, when he is master of ours; yet a wise Minister and Christian may distinguish between the public power in men, and the private personal sins of men; A grave and constant spirited preacher of righteousness, will (as he should, in God's way and Word) with all religious freedom, yet with all civil respect tell even the greatest Princes, and Potentates of their sins: as resolute Eliah, and honest Micajah did Ahab; as Nathan did David; as Jeremiah did the Princes and people too; as John Baptist did Herod; as St. Stephen did the Jews, 
Non par est, ut deceptus splendore purpurae ignores imbecillitatem corporis, quod hac regitur. Amb. ad Theodos. Theod. l. 5. Eccles. hist. c. 1●.  and as St. Ambrose did Theodosius the Emperor; who for that Christian courage loved him the better; professing, that no man was worthy the honour of a Christian Bishop, or Minister, but he that knew how to own and use such pious and resolute constancy, as he had done; Yea what will you think of the freedom used by Menis Bishop of Chalcedon to Julian the Emperor, telling him that he was an Atheist and Apostate? Being blind and led to the place where they were sacrificing; Julian with scorn asked him, why the Galilean did not open his eyes; 
Sozom. l 5. c. 4.  The old man answered he thanked God he wanted eyes to see so wicked a person.  
It is certain no men are better subjects in any time or under any State, than such plain dealing Preachers; although oft time's none are less esteemed, by such men, who had rather enjoy the fruit of their sins with peace, than hear of them to repentance. But Ministers, who are Gods Heralds, must not consider, what voice pleaseth those to whom they are sent; but what he commands that sends them; It were better that hundreds of them were sequestered, plundered, imprisoned, banished, or burnt at Stakes in Smithfield, 

Vitámque impendere vero, Nec propter vitam vivendi perdere causam. Juv.  
Nihil turpius sanctis parasitins.   (after the example of many holy Martyrs) than that their votes and suffrages (as more solemn parasites) should ever flatter men, either great or many, in their sins; or 
* Isai. 5.20.  call evil good, and good evil; or speak good of that, and bless those whom they think 
* Psal. 10.3.  God abhorreth, who is as far from approving, as from commanding, any immorality, or injustice in any agents, (whom he suffers to act and do great things in the world) when yet he so far approves strange events, as he permits them in his unsearchable, yet always 〈◊〉 just wisdom, which knows how to make good use of evil men a●d manners. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. M. de Sp. 5. c. 21  God can make Bathsheba to be the mother of a Solomon whom he loved; when yet he never allowed the sin of 
* 2 Sam. 12.14.  David or Bathsheba in their first coming together; the fruit of which the Lord destroyed. It justifies, as St. Austin saith, God's omnipotent goodness and wisdom, but not man's impotent passion and folly; when he brings his glory, or his Churches good out of their evil.  
Yet this just and necessary freedom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demost.  which Ministers of the Church in all duty to God, charity to men, and fidelity to their own souls, ought always, as they have fit occasion, to use, must not amount to bitter, rude, importune, and unseasonable reproofs; not to public raylings, seditious reproaches, and popular invectives against any men's persons, or actions: 
* Nobile plane ac generosum est vincendi genus, alios humilitate praeoccupare ut vincamus. Sal. Ep. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. Pel. l. 4. ep. 139.  There must be meekness with zeal; humility with courage; modesty with freedom; gravity with constancy, and prudence with innocency.  
If those, that are at any time in Power, do not like, or will not protect and encourage such Ministers in all such religious freedom of speaking, as becomes the Word of God; if they presently make those offenders for a word; and look on them, 
Isai. 29.21.  as enemies of their power, who only tell them and all men of those sins, which the Scripture reproves, equally in all men, and God will mightily punish in the mighty: If they resolve to destroy all those Preachers, which are loath they should be damned; 
Impatientiam reperhensionis sequitur peccandi impudentia; unde impoenitentia, desperatio damnatio. Ber.  Truly such men deserve to have no Ministers, but those that are not worth the having; Teachers after their own hearts, and not after Gods; None are worthy the name of Christ's Ministers, who suffer Christians to sin securely; others may heap up, and feed on 
* Mellei & sacharati doctores.  sweet Teachers, for a while but they will find them like 
* Rev. 10.10.  St. John's book, in the belly, bitter, and miserable comforters in the end: None are so worthy of Christian Magistrates protection, as those that fear not to tell them of their sins; yet in a fair way too: Not in a Cynical severity, but in a Christian charity; not so, as to diminish their power, (which 
Temperanda est reprehensio, ut non tam corrosores quam correctores videamur, emendare studentes non mordere. Ber. Ep. 78. Veritas & dulcis est & amara: quando dulcis, pascit; quando amara, curate: & medicamen animo & pabulum. Aust. Ep. 210.  is Gods, more than man's) but vindicate true piety; What good Christian will not be glad of sanative wounds, rather than 
* Prov. 27.6. Quantum ●dit peccatum tantum diliget fratrem, quem sentit peccati sui hostem. Aust. Ep. 87. joh. 18.37. For this end came I into the world that I should bear witness to the truth. Sapienti grata sunt vulnere senantia, jeron.  poisonous kisses? to hear of those faults in a fair way, which he hath cause to be sorry, that ever he committed; and of which he must repent even to a restitution of injuries, or at least an agnition, if ever he have pardon? True Ministers are to consider, not what will please poor sinful mortals, but what will profit men's souls; not what may seem good to them, but what will do them good; and however they may not transgress the laws of honour, and civility by a rudeness of Religion; yet they must take that 
* Ezek. 2.5.  liberty of speaking, which the word of God allows, and conscience requires, whether men will hear, or forbear.  

6. Ministers quiet subjection merits protection.  If then Christian Religion be not in England grown a mere fable, (as the Ministers of it, are too many, become a reproach and a byword, a burden, and a song) If modern-policies hath not quite eat up all that piety, which was sometime professed, in privater and obscurer stations: If Mammon hath not justled God out of the throne of great and strong men's hearts: If Belial have not deposed Christ: If the enjoyment or catching at the shadows of temporal power and possessions, have not made men foolishly let go the care to get and to hold fast eternal life. If Arms have not beaten away the graces of God's Spirit; and fight against Christians have not taught them to fight against God, and the checks of conscience: If the shedding of man's blood have not taken away the sense and virtue of Christ's blood: If the noise of war, and the cry of the slain have not deafened men's ears against the voice of God, and the calls of his Spirit: If the dreadful and lamentable aspect of poor Christians supplicating in vain for life, and dying with horror and anguish at the feet and before the eyes of their brethren, have not taken away the fight of charity and deprived men of the light of God's countenance in love and mercy: If there be any tenderness of conscience, any sense of sin, any fear of God, any terrors from above, from beneath, or from within; if any belief of the judgement to come, and accounts to be given; if any thoughts of, and ambitions for a better Kingdom, than the earth can afford: 
Nemo potest veracitere esse amicus hominis, nisi qui fuerit primitus veritatis. Aust. Ep. 52. Charitas pie saevire, humiliter indignari, patienter irasci novit. Ber. Ep. 2.  No men will be more acceptable, even to the greatest, than those Ministers, who know, at once how to speak the truth, and yet to keep within the bounds, both of Charity and civility; Nor doth it follow (as the sophistry of some Sycophants would urge against true Ministers) that those will be most active to destroy or disturb the powers of this world, who are most faithful to keep potentates souls from damning, in the world to come.  
In these Christian bounds then of peaceable subjection, humility and holiness, if the Ministers of England, which are able, discreet, and faithful, might but obtain so much declared favour, and public countenance, (which all other fraternities and professions have) as to be sure to enjoy their callings, liberties, and properties, which seem to be many times in great uncertainties, under the obedience and protection of the laws; as it would much encourage them in their holy labours, (which always find carnal opposition enough in men's hearts, and discouragement from their manners) so it would redeem them from those menaces, insolences, and oppressions, of unreasonable men; who look upon them as public enemies and perdue; because they think they have little of public favour and encouragement: Ministers are so much men, that kind and Christian usage will, no doubt, much win upon them; The Sunshine of favour is likelier to make the morosest of them, lay off that coat of rigour and austerity, which some (perhaps) affects to wear; than that rough storm and wind, wherewith they are daily threatened, and by which many of them have been and are still distressed; which makes them wrap themselves up, as Elias in his hairy mantle, when they think their lives, and liberties, and livelihoods are sought after; and no such protection like to continue over them, as they thought in a Christian State and Church they might have both obtained and deserved, by their quiet and useful conversation. As just protection invites inferiors to due subjection; so no men pay it more willingly than they, who besides the iron chains of fear, have the softer cords of lov●, and favour upon them: By how much (after many violent storms and hard impressions) they are more tenderly used, the more is respect gained, and peaceable inclinations raised in men toward such as will needs govern them: The very best of whom are seldom so mortified, or heightened by Religion, as to forget they are men; or to be without their passions, discontents, and murmur, joined with desires and endeavours to ease and relieve themselves; At least to change their condition, if they find it Tyrannique and Egyptian; (that is, unreasonable, arbitrary, injurious, and oppressive: quite contrary to what is pretended, of honest and just liberties, both Christian and humane, civil and conscientious; which are, for every one to enjoy, as his private judgement of things, so what ever is his privilege and property by Law; while he keeps within the practic obedience and compass of the Law, whereto Governors, as well as governed, are bound, not only in piety, but also in policy: Both tyranny and rebellion are their own greatest Traitors: Magistrates seldom losing or hazarding their power, nor subjects their peace, but when they wander out of the plain highway of Laws; 
Non diu stare potest potentia, quae multorum malo exercetu●. Sen. de Ira.  which are the conservatories both of Governors and governed. It is the least degree of justice, and short enough of any high favour, to permit, and protect worthy Ministers (with all other honest and peaceable men) as in doing their duties, so in receiving their deuce: Yet this is as great a measure, as in these times, they dare either ask, or hope for; Immunities from any burdens, that lie heavy on them, Additions of honour or augmentations of estate, I think all wise Ministers despair of: Peace with a little as to this world, would be a great means, both to compose their studies, and to strengthen their hands in the work of God; Also to quench that fire, with which many men's tongues are inflamed against Ministers, their calling, persons and their maintenance; thinking they may both safely, and acceptably despise those, whom power delights not to honour; For whose ruin the malice of some Antiministerian spirits wisheth, as many gallows and gibbets set up, as there are Pulpits.  

Dan. 3.18.  But the Lord is able to deliver us: if not; yet, be it known to these violent and unreasonable men, 
Hoc posteris dicite, Hominem Christo deditum posse mori, non posse supera●i. jeron. Psal. 68.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dictum juvenis inter tormenta; cum totum vulnus erat, & fornam hominis, at non fidei amiserat. Euseb. hist. l. 5. c. 1.  that no learned, judicious and conscientious Ministers will bow down to worship that papal, or popular Image of Anarchy and confusion, which they seek to set up, as to the shame and ruin of this and all Reformed Churches, so infinitely to the detriment and dishonour of this Nation, as to its common welfare, in peace, plenty, or power, in good learning or true Religion. And however we are forced for some time to lie among the pots; yet shall we be as the wings of a dove; nor shall we want an Ark, whither to fly at last: where a gracious hand will receive us to eternal rest; when we shall retire to heaven, wearied with the troubles on earth, and finding no rest for our souls, amidst those overflowing scourges, which the just and offended God will certainly bring upon all such evil and unthankful men, who love their power or profit more than their souls; and glory in despising those who profess to be Noah's, the Preachers only of righteousness and of repentance; but no way the pragmatic plotters of troubles or seditious movers of civil perturbations.   

I Have now, O you excellent and truly reform Christians, 
8. Cavil. Object. 1. It's not safe to plead for, or protect Ministers.  only left a wary superpolitick, and over-cautious spirit to encounter and dispel; which pleads policy against piety; and prefers outward safety, before inward peace: Being, as it pretends, loath, yea and afraid to displease, deny or gainsay so great and powerful, at least so active, bold and pragmatical a party, as is by these Antiministerial adversaries pretended to be, both among military men and others, implacably engaged against, not only the persons present standing, and maintenance of Ministers; but even the very calling, ordination, and function of the Ministry: which they are resolved to undermine by calumnies, or overthrow by force; either by fair or foul means: These Antiministerial spirits must by all means be gratified; and by no means displeased; lest impatient of the repulses and elusions oft given to their many petitions and essays against the Ministry they fly out to greater disorders, than either the Ministers or the Gospel, the reformed Religion, or Christ himself are worth: Better this one function of the Ministry, (though ancient, useful and necessary to the Church; yea though holy and of divine institution, the greatest gift of God, next Jesus Christ, to the world) better this be destroyed, than a generation of violent spirits should get a head, and destroy both us and our Nation. Thus some men, whose fears are strong objecters against their judgements, and consciences; which cannot but acknowledge both of the Ministry and Ministers of England, that God is in them, and hath been with them of a Truth.  
Answ. I see how many Lions the base fears and cowardice of men are prone to fancy, to be in 
* Prov. 20 13.  their way, when they should undertake to maintain the cause of God, of Christ, and of true Religion, 
1. men's cowardice in religious matters.  (which the cause of the Ministers indeed, is.) 
* judg. 9.36.  Here the shadows of mountains and 
* Phil. de Com:  fields of thistles appear like armed men to timorous and degenerous Christians; when yet all the outward difficulties, all the inward terrors, all the devils in hell cannot deter some men from those adventures wherein their worldly interest of profit, safety or honour are concerned; There ofttimes necessities are first made, than they are prosecuted, after they are pleaded as grounds for excuse, at least, if not of justification, of actions less warrantable.  
If I thought (as truly I do not) that this ungrateful mutiny of some men against the Ministry, and the mean despondency of others, (their cold and faint friends) were general and Epidemical among men of any considerableness, for quality, number, and estate, that these did either oppose or desert their Ministers, 
Sueton. in Jul. Cas.  I conceive it would admit of no better confutation and remedy, than for Ministers (with Caesar) to open our naked breasts, and to offer them to the poniards and swords, or pistols of those, that think it fit to desert us; and by a second hand to destroy us.  

Ministers yield to the sentence of the Nation.  If those that excel in any virtue, or in power, do indeed think the Ministers and Ministry of England have deserved to be thus vilified and exploded, as the filth and offscouring of all things: if in reason of state and politic interest it be found therefore best, because safest; that Learning must yield to illiterateness; study to temerity; knowledge to ignorance; modesty to impudence; ingenuity to rusticity; order to confusion; gravity to giddiness; holy eloquence to vain blessings; serious dispute to rude and profane janglings; That the grave, learned, and venerable Preachers of the true Christian reformed Religion must give place to cunning and insolent Factors for all manner of errors, superstitions, and confusions; if this be necessary, or highly convenient for the public good, they shall do wisely, if not well, with all speed to stigmatize by public vote and act, both the Ministers and their Ministry on the foreheads, as so many vile persons, whose craft hath hitherto cheated and abused the English world, in stead of seeking, and showing men the true way to heaven; Nothing is more just, than to stop such mouths, whose Oracles are no better than those, which were silenced when Christ came into the world: Yea, quite to abrogate the function will be the shortest way whereby to satisfy the Antiministerial malice: And to expiate the sin or folly at least of this Church and Nation; which self-displeased for entertaining them so long, and so liberally, shall now take but a just revenge in either starving them, and their families to death, or condemning them to a wandering beggary; That so by such a penal retaliation, 
Fu●um vendidisti, sumo pereas. Sueton. in Vespas.  (as that Emperor commanded a Cheater to be stifled to death with smoke, because he vented only smoke) Ministers may want common bread to live, who have pretended to feed men's souls with the bread of life, and have in this only deluded men; For coming now to be searched by the more accurate eyes of some new Illuminates, they are found, like the Priests and Temples of the heathenish devotion, to have in them, in stead of a venerable deity, nothing but the Images of cats or crocodiles, and the like despicable figures.  
If neither God, nor good men have any further pleasure in the lives, labours, and prosperity of his servants the Ministers of England, against whom the Shimei's of these times are bold so loudly to cast forth their cursing and evil speeches; 
2 Sam. 16.  Let the Lord do with us as it seemeth good in his eyes; Lo, we are many of us in our several places and charges, yet residing: (some are already scattered and ejected) most of us almost beggared, exhausted, weatherbeaten, and shipwracked in storms and toss of these times. Some are even weary of themselves, filled with the daily and bitter reproaches of their insolent adversaries; 
1 King. 19.4.  and even praying with Elias, It is enough, we are not better than our Forefathers, (thus persecuted they the godly Ministers, the Bishops, the Presbyters, the Apostles, the Prophets of old;) fit our souls for thee, and take them to thee; that we may be delivered from so injurious and unthankful a generation, whose aim is to destroy the true Prophets, and pull down all the house of God in the land.  
Alas! we of the Ministry have no weapons or arms, 
Ministers unarmed innocency. 1 Sam. 22.17. Non nobis tanti est vita, ut armis tuenda fit. Tiber. ad Senatum. Tac. an. 6.  no strong holds, or defenced Cities, besides our prayers, patience, and (as we hope) good consciences; it will be no hard work for a few Doegs to destroy all the true Prophets and Ministers of the Lord in the land: That so this great Hecatomb, so long desired, and expected, may be an acceptable sacrifice to the Jesuited Papists, and pragmatic Separatists, and all other malicious enemies of this reformed Church; and that true Religion, which the Ministers of this Church have professed and preached in many years.  
And this, not upon light and unexamined presumptions; not upon customary traditions, and the mere ducture of education; not upon politic principles, and civil compliances, with Princes or people; but upon serious grounds; as solid, and clear demonstrations, as can by right and impartial reasonings, be gathered from the Word of God: and, (in cases of its obscurity, or our own weakness) from that light, which the consent and practise of the primitive, and purest Churches of Christ hath held forth to us, in points of Faith, doctrine, and in all good orders or manners, becoming Christians; either in their private moralities, or their public decencies. In this integrity, innocency, and simplicity, (which neither men nor devils can take from us) we are sure to be destroyed, if it must be so, and to be delivered from an ungrateful generation of vipers; 
Matth. 3.7.  who think it enough to destroy those, who have been a means of their being and life, as Christians; if our injuries and blood could be silenced with us, yet the very dust of our feet, 
Matth. 1●. 14.  will be a testimony against such men at the last day of judgement: when it shall be more tolerable, for any Christian people under heaven, than for these in England; since among none clearer truths have been taught, or greater works done, or better examples given; than have been here, by the Ministers of this Church.  
Where hath there been under heaven more frequent, 
Minister's merit of this Nation.  and more excellent preaching? where more frequent, and yet unaffected praying? where more judicious, pious and practical writing? where more learned and industrious searching out of all divine truths? where more free and ingenuous declaring of them? so as nothing hath been withheld or smothered; where more devout, holy and gracious living? where more orderly, harmonious and charitable agreeing, than among those that were the best Bishops, the best Ministers, and the best Christians here in England? Adorned with these ribbons, fillets and garlands, of good words, good works, and good books, must the Ministers of England, like solemn victim, and piatory sacrifices, be destroyed? only to gratify, some men's petulancy, insolency, covetousness and cruelty, who list to be actors, or spectators in so religious massacres.  

2. Considerations touching the Ministers of England, humbly propounded.  But O you excellent Christians of all ranks and proportions; If there be yet any ear of patience left free to hear the Ministers plea and apology; if calumny hath not obstructed all ways of justice or charity; if slavish fears have not so embased your piety and zeal for the Christian reformed Religion, that you dare not seem no not to pity the Ministers of it; if the separations and brokenness of Religion (in our unhappy times) have not wholly blinded your eyes and baffled your judgements; so that you have lost all sight both of true Church and true Ministry here in England; I humbly desire, that before the true and ancient Ministers be cashiered, and quite destroyed, these things may be considered.  
1. Whether it be a just proceeding to impute the personal failings of some men to the whole function and profession? whether, at that rate, all Judges, Magistrates, and Commanders may not be cried down, as well as all Ministers? Since, where there are many, there are always some, that are not very good. 2. Whether it be fitting to condemn and destroy any men in any of their rights, to which they pretend, either of office or reward, (and that by Laws, both divine and humane) without a fair and full hearing, what can be said for them? or whether any man would have such measure meted to themselves? 3. Whether Pride in some Laymen of their gifts; Envy in others, against the welfare of the Ministers of Christ; Covetousness in others, as to their maintenance; Profaneness in others against all holiness; Ambition in others to begin or carry on some worldly ends and secular projects; Licentiousness in others, against all religious restraints; Impatience in others, to see any govern without or besides themselves; Malice and spite in others, against this, as all other reformed Churches; Hopes in others by our confusions to introduce their superstitious usurpations; Whether I say these, and the like inordinate lusts, and motions in men's hearts, as their several interests lead and tempt them, may not be great causes, and influential occasions of these violent distempers, which break out thus against the generality of the Ministers, and the whole calling of the Ministry in this Church?  
Yea, what if all odious clamours, and calumnies against them, and their calling, have no more of truth in them, than a Jewel hath of dirt in it when filth is cast upon it? (whose innate firmness preserves its inward and essential purity) What if nothing be wanting to the innocency and honour of the Ministry of this Church, but only patiented, and impartial Judges; pious patrons, and generous protectors? which was all St. Paul wanted, when he was accused of many and grievous crimes, by the cruel and hardhearted Jews; which were his Country men, and for whom he had that heroic charity, as to wish himself Anathema from Christ, that they might be saved; Whether ever any Ministers of learning, honesty and piety, (that had done so much for the religious welfare of any Christian Nation, as the able Ministers of England generally have done, for many ages;) were ever so rewarded by Christians? or whether ever it entered into the hearts of religious men, so to deal with their Ministers, as some now meditate and design?  
It were good for men, how metald and resolute so ever they seem to be in carrying on their designs, to make some pause and halt, before they strike such a stroke, as may seem to challenge Christ, 
Severissimè punit Deus cum paenalis nutritur impunitas. Aust.  and fight against God: whose strokes against men are heaviest, when they are least visible; and his wounds sorest, when men have the least sense of their contending against him. The persuasions and confidences of men may be great in their proceed, 
* Act. 26.9. Act. 9.4.  (as was in Saul persecuting) when yet their zeal is but dashing against the goads, or thorns; and a mere persecuting of Christ himself; which will in the end pierce their own souls through with many errors.  
What if (notwithstanding many personal failings in Ministers as men) their function, calling, and Ministry be the holy institution and appointment of Jesus Christ; transmitted to these times, and this Church by a right order and uninterrupted succession, as to the substance of the power, and essence of the authority? (The talents or gifts were Christ's, and from Christ, delivered to his Servants the Ministers of the Church: though some of them might be idle and unfaithful; whose burying them in the earth, or wrapping them up in a napkin at any time was no wasting or imbezling of the substance of them; nor any lessening of Christ's right to them.)  
And for this I have produced, not weak opinions; not light conjectures; not partial customs; not bare prepossession; 
3. A summary of what makes for the function of the Ministry.  not uncertain tradition; not blind antiquity; not mere crowds or numbers of men; much less do I solemnly allege my own specious fancies, devout dreams, uncertain guessings, Seraphic dictates, and magisterial Enthusiasms; But 1. evident grounds out of the Word of God, for a divine Ordination, and institution at first. 2. Scripture history for succession, to four generations actually. 3. Promises and precepts for perpetuity of power Ministerial, and assistance, which was derived by the solemn ceremony of the imposition of hands, by such only, as had been ordained; and so enabled with successional power, till the coming of Christ. 4. This primitive root and divine plantation of the Ministerial office and power, we find oft confirmed by miraculous gifts; besides the innocency, humility, simplicity, piety and charity of those Apostles, primitive Bishops and Presbyters, set forth in the holiness of their lives; and the glorious successes of their Ministerial labours; converting thousands by preaching the Gospel: and by their Ministerial power, and authority planting Churches in all the then known and reputed world, oft crowning their doctrines and Ministry with martyrdom. 5. After this I produce, what is undeniably alleged, from authors of the best credit, (learned and godly men) famous in the Church, through all the first ages, showing the Catholic and uncontradicted consent; the constant and uninterrupted succession by Bishops and Presbyters in every City, and Country; which all Christians in every true Church owned, received and reverenced, as men endued with such order and power Ministerial, as was divine, supernatural and sacred, as from Christ, and in his Name; though by man, as the means and conduit of it. This is made good to our days in the persons, and office of those Ministers, who were and are duly ordained in this Church. 6. Next I plead, (with the like evident and undeniable demonstrations) the great abilities in all sorts of ministerial gifts; the use and advancement of all good learning; the vindicating of true Christian and reformed religion; the manifold discoveries of sound judgement, discreet zeal, holy industry, blameless constancy, and all other graces, wherein the Ministers of England have not been inferior to the best, and most famous in any reformed Christian Church, and incomparably beyond any of their defamatory adversaries. 7. I add to these as credential Letters, the testimonies and seals which God hath given of his grace and holy Spirit, accompanying the Ministry in England upon the hearts of many thousands, both before and eminently since the Reformation; by which men have been converted to, and confirmed in Faith, Repentance, Charity, and holy life; the trial of which is most evident in that patience and constancy which many Ministers, as other Christians in this Church have oft shown in the sufferings, which they have chosen, rather than they would sin aghast their Conscience, and that duty which they owed to God and man. 8. Last of all, if any humane consideration may hope for place in the neglect of so many divine; the civil rights and privileges, which the piety of this Nation, and the Laws of this Land, have always given to Ministers of the Gospel; by the fullest and freest consent of all Estates in Parliament: that they might never want able Ministers, nor these all fitting support and encouragements; These I say aught so far to be regarded by men of justice, honour and conscience, as not suddenly to break all those sacred sanctions, and laws asunder, by which their forefathers have bound them to God, to his Church and Ministers, for the perpetual preservation of the true Christian Religion among them and their posterity.  
Furthermore, 
4. The fruits of Ministers labours in England.  if the godly Ministers of this Church of England (whom some men destiny to as certain destruction and extirpation, as ever the Agagite did the Jews) if they be the messengers of the most high God; the Prophets of the Lord; the Evangelicall Priests; those, by whom Salvation hath been brought, and continued to this part of the world; If they have, (like the good Vine and Figtree) been serviceable to God and man, to Church and State; If they have laboured more abundantly, and been blessed more remarkably, than any other under heaven; If they have preached sound doctrine in season and out of season; if they have given full proof of their Ministry, not handling the Word of God deceitfully; nor defrauding the Church of any Truth of God or divine Ordinance; If many of them have fought a good fight, and finished their course with joy, and great success against sin, error, superstition, and profaneness; If they have snatched many firebrands out of hell; pulled many souls out of the snares of the devil; If they have fasted, and mourned, and watched, and prayed, and studied, and taught, and lived to the honour of the Gospel, and the good of many souls; If they have like David's Worthies stood in the gap against those Anakims and Zanzummins, who by lying wonders, learned sophistries, and accurate policies have, (to this day) from the first reformation, and coming out of Egypt, sought to bring us thither again; or else to destroy the very name of Protestants, and reformed Religion from under heaven; If almost all good Christians, (and not a few of these renegadoes, their ungrateful enemies) do owe in respect of knowledge or grace, to the Ministers of England, as Philemon to St. Paul, even their very selves; If they have oft in secret wept over this sinful Nation and wantonly wicked people; (as Christ did over Jerusalem) and as Noah, Daniel, and Job, oft stood in the gap to turn away the wrath of God from this self-destroying Nation; If, now, they have no other thoughts, or practices, but such as become the truth, and peace of that Gospel, which they preach, and that blessed example, which Christ hath set them; whom in all things they desire to imitate; in serving God, edifying the Church, doing good to all men, praying for their enemies, and paying all civil respects, which they own to any men: If all true and faithful Ministers, have done, and design only to do, many great and good works in this Church and Nation; for which of these is it, that some men seek, and others with silence, suffer them to be stoned; as the Jews threatened Christ; and the inconstant Lystrians acted on St. Paul; who after miracles wrought by him among them, and high applauses of him from them, was after dragged, as a dead dog, out of their City by them; 
Act. 14.19.  supposing him to be dead. If all true and worthy Ministers being conscious to their own Integrity, (a midst their common infirmities) after their escaping the late storms, (in which many perished) are easily able, without any disorder to them, to shake off those Vipers, 
Act. 28.5.  which out of the fire of some men's spirits now seize upon them with poisonous calumnies of factious, covetous, seditious, etc. If there be still upon the true and able Ministers of England, those Characters of divine Authority; those gifts of the holy Ghost, in all good understanding, knowledge, utterance, zeal, courage, industry and constancy, which fits them with power for that holy function; and carries them through it, with all fidelity and patience, not only to serve, but to suffer for the Lord Jesus and his Church: If they have been just Stewards, and faithful dispensers of the Mysteries of Christ to his household this Church; how can they without infinite rudeness, and unchristian insolence be shamefully used, and driven out of their places and Offices? If they have been spiritual fathers to many souls, and as tender mothers to them; not disdaining to bear with the manners of childish Christians, in many places, (who turned their respect into peevishness, and their love into scorn) how unnatural will it be for Christians to become patricides, murderers of their spiritual fathers? to whom in some sense they own more, 
Legatis vim aut ●ontum●liam inferre nefas. Reg. jur. Jus Legatorum cum hominum praesidio munitum, tum etiam divino ju●e est vallatum. Cic. de Arus. resp.  than to their natural? If Ministers be Ambassadors, they ought not to be violated by the Law of Nations, (behaving themselves, as becomes the honour of their Embassy, and sender) how much more if from God, sent by Christ, in his and his Father's Name; and that with a message of Peace, and reconciliation from heaven to poor sinners? The greatest and proudest of them, being but worm's meat, may not safely despise, injure, or turn away the least of the servants and Messengers of our Lord and Master Jesus Christ, which speak in his Name, (that is, both his Truth, and by his Authority) which can be no where else (in any ordinary Ministry) but in those, who are daily ordained in this holy descent and succession.  
If they have been watchful Shepherds over their several flocks, for good and not for evil; how barbarous must it be for Sheep to turn Wolves, and devour those Pastors, who have fed them, as Jacob did Laban's flocks, 
Gen. 31.40.  with all care and diligence, day and night, leading them by the purest waters, and in the safest pastures? Nor is there now any more cause to change the wages of these Shepherds of souls (which is always like to be to their loss) than covetous Laban had against honest Jacob.  
If none other can authoritatively, and as of Office and duty, in the name and by the mission of Christ, bring the message of peace, and reconciliation to sinners; (which hath besides the Word, sacred and mysterious seals; and other holy actions of power and authority to be performed by peculiar, fit and appointed Ministers) how beautiful ought their feet to be, and their steps welcome; 
Rom. 10.15.  which flow with truth and peace, grace and mercy? How fare should they be from being trodden under the feet of proud, covetous and envious men? who first casting dirt in their faces, after with much dust and clamour, seek to stir up, not only the people, 
Act. 21.36.  but the powers against them; as if they were burdens of the earth, not fit to live? But wisdom is justified of her children. 
Matth. 11.19.   
I cannot be so injurious to my country and countrymen, 
5. Ministers expect better things from good Christians.  as to think; that to persons of such worth, standing in such relations between God and man; invested with so holy authority; managing it with such divine power and efficacy; crowned with so great successes; recommended to all worthy Christians with so many public merits, both to Church and State; (as the true and duly ordained Ministers of the Church of England are) either men of purity or of power, can be so wanting to, or so shrink from their duty to God, their love to Christ, their zeal for the reformed Religion, their care of their country, of their posterity, and of their own souls; as not to dare to speak, or appear for them; or not to endeavour in all fair ways to improve the interest they have in the public, by which to preserve so many good and righteous persons (as to man's tribunal) from poverty, contempt, and ruin; yea to preserve themselves and their dearest relations from most irreligious infamy of ingrateful deserting and oppressing so deserving men.  
Men cannot but be unholy, that can be so unthankful: 
2 Tim. 3.2.  And if Ingratitude be in all other relations, and merits among men justly esteemed as the most detestable disease and inhuman deformity in the soul; shall it only seem beauty, health, and a commendable quality, when it is offered by Christians to their Ministers? Such as may with equal modesty, and truth plead their own innocency, and protest against the immanity of their enemy's malice? For setting aside the idleness and pragmatic vanity of some Ministers in later, and more licentious times, (whose either insufficiency, or laziness, or inordinate activity, or abject popularity, hath made them the stain and shame of their holy function; and whose burden is too heavy for my pen to discharge them of) if we look upon those learned, laborious, sober and venerable Ministers, who have been, and still are the glory and crown of their function, of this Church and Nation, in their several degrees and stations: 
* Godly Ministers not injurious but meritorious to the public.  I may loudly proclaim with Samuel this protestation in their behalf: Behold the 
* 1 Sam. 12.3.  Ministers of the Lord and of this Church, (O you unthankful Christians and causeless enemies) witness against them before the Lord and before his people; whose Ox or Ass have they taken? whom have they defrauded or oppressed? whose hurt or damage have they procured? whose good have not they studied, and endeavoured? whose evil of sin or misery have they not pitied, and sought to relieve? what is the injury, for which so desolating a vengeance must pass upon them, and their whole function? What is the blasphemy against God or man, for which these Naboths must lose their lives, 
1 King. 21.  and livelyhoods? wherein have they deserved so ill of former or later ages; that they should be so used (as Ahab commanded of Micaiah; and the Jews did to Jeremiah) to be cast into prisons, into sordid and obscure restraints; or to be exposed to Mendicant liberty, for to be fed only with the bread and water of affliction, if they can obtain so much? What necessary truth of God have they detained in unrighteousness? what error have they broached, revived, or maintained? what superstition have they nourished? what licentiousness in sin have they encouraged? what true Christian liberty (which always contains itself in bounds of Gods and man's laws) have they denied to, or defrauded the people of? unless all things of public peace and extern order, in which the public wisdom and consent of the Nation confined itself, them and all men in it, by laws, are to be called superstition, tyranny and oppression, in Ministers, more than all other men; who being under government, thought it their duty to submit to every ordinance of man, 
1 Pet. 2.13.  which did not cross any divine ordinance; but kept within the bounds of that liberty, order and decency, which are left to the wisdom of any Christian Church and State; whereby to preserve the honour of Religion, and the order and peace of the public.  
Those jejune and threadbare objections oft used against Ministers in these things, (wherein there were but obediential, and passive; the activity lying in those, who had the power to enjoin, and command them, which was done by all Estates in Parliament) have been so oft and fully answered, that all sober and wise Christians see the weakness of reason, and the strength of passion in them; as they are charged for faults on Ministers in their respective obedience and conformity; For which they were like to know better grounds, than any their enemies had against them: And being in all other main matters, very knowing and conscientious men, they are not in charity to be suspected, in those lesser and extern matters, to have sprung any leak of sinful weakness, or to have made any shipwreck of a good conscience; Later events have much recommended former duties and laws, 
* Vires inordinatae mole ruunt sua: Quo vehementiores, eo infirmiores; inque propriam ruinam valentissimae. Sallust.  showing how weak, even Truth and Religion, are (as to extern profession) where (like lose and scattered soldiers) Believers or Professors are destitute of all order and just discipline.  
But if the Ministers of the Church of England had discovered many failings, as men compassed about with infirmities, 
6. Ministers in their weaknesses, yet superior to their adversaries who cannot supply their room.  which easily beset them, (for which they oft mourned; against which they were always praying and striving) yet what is it wherein the pretended perfections of their presumptuous, and implacable adversaries do excel the very weaknesses and defects of Ministers? yea wherein will the vapouring of any new projectors be able to repair the damage or recompense the want, which thousands must have; (yea this whole Nation suffer) if by these men's cruel designs, they be deprived of the blessing of these, whom they please to count so weak, unworthy, and contemptible Ministers? Will those old pieces, or those new Proteusses (who pretend and fancy to be new stamped with the mark of popular ordination, (which is none of Christ's, whose wisdom never committed any power of Ministry, and holy offices, or divine Ordination to the common people, as I have proved) who are betrayers, haters, and desertors of that true power and authority, which they formerly received in that just and lawful ordination, (which was from all antiquity derived to this Church; from which no mean and vulgar compliance should have drawn any man of piety, learning, and honesty, to so great a schism, defection and Apostasy, from the Catholic rule and ancient practice:) will I say, these new masters, or those heaps of Teachers, which country people are prone to raise up to themselves, in their fervent folly, and zealous simplicity; will they furnish Church or State with better and abler Ministers in any kind, with better learning, better doctrine, better preaching, better praying, better living, than those former Ministers did in the midst of their many infirmities?  
Yea will not these new obtruders, with most impudent foreheads while they look you in the face, cheat and deceive you? Will they not (while they smile upon you, with shows of Gifts, and Spirit, 
O miserandam sponsam talibus creditam Paranymphis! Ber. de Cons. Praedatores non praedicatores, peculatores non speculatores, Raptores non pastors, Id.  and Prophets, and special calls, and extraordinary ordinations) exchange counterfeit for true Jewels, brass for gold, stones for bread, pebbles for pearls, dirt for diamonds, gloeworms for stars, candles full of theives and soil, for the Sun? In stead of the excellent and useful worth, the divine and due authority of your learned and godly Ministers, you shall have either confident ignorance, or fraudulent learning, or Jesuitick sophistry, or fanatic nonsense, or flattering errors, or factious semblances of truth to usher in most damnable doctrines and most unchristian practices; Do men gather grapes of thorns, or figs of thistles? Can these bitter fountains send forth sweet waters? or these burning Aetna's breath forth other than such sparks and flames as their sulphureous spirits, and their hearts full of envy, 
Jam. 3.12.  and malice, and pride afford? which seek to darken the Sun of Truth at noon day; or to scorch up the fruits of holiness; to infect the common air of Christian charity, order, and peace; in which true Christian's delight to breath. When these plagiaries have destroyed, or driven away the fathers of Christ's family, and Church; will they not either seduce and steal away the children to their own erratic factions; or even sell these Orphans for a pair of shoes to Cantors and Tom-a-bedlams; committing, or rather casting away the souls of men to the careless care of those sturdy vagrants; whose minds are more unsettled than their eyes, or feet, or tongues; which are so far bend against true Ministers, as they are intent to their booty and prey from every quarter?  
Will these (who seek to be the maules and hammers of the Ministers of this Church) either by their skill or power, wit or learning, prudence or policy, ever forge on the hard anvils of their heads; or bring forth out of the rude moulds of their inventions, any thing that shall be like a true Minister of the Gospel? Are there ordinarily any such blocks to be found among them, of which there is any hope, that they may be shapen to such Mercuries, as are the true God's Messengers? Are there any such tempting materials, as any art and industry may promise to fit them up to such a degree and pitch of competent Ministers, as may direct the country plainness? and guide that peevish and disputative madness, which is among even the meanest people in every village? Will these skippers or skullers, ever furnish out such Pilots, as may safely steer the ship of this Church, in which the Truth of God, the honour of Christ, the reformed Religion, the happiness of thousands of souls are embarked, amidst the rocks of errors, Sirens of secular temptations, and piracies of strong enemies on every side? They say, that better ships are now built in England than ever were; and shall we be content with worse Pilots? less able Ministers in the Church? who are as the Argonautae; bringers of the golden fleece; the riches, and righteousness of Christ the Lamb of God; the treasures of heaven; the true gold of Ophir; which hath been seven times tried; in stead of which these new trafiquers intent to trade for nothing, but the Apes and Peacocks, toys of new opinions: Shall Noah's Ark, the Church's purity, (which is the Conservatory of Christ's little flock, of the holy seed of a Christian succession, both for fathers and children) be broken up or dashed in pieces against the rocks of sacrilegious envy and policy; for these Antiministerial projects will never be the mountains of Ararat, on which the Church or true Religion may rest. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. Pel. l. 4. Ep. 210.  Shall this Island, whose safety consists so much in the guard of the Seas, be less careful to guard the coasts of the Church and the reformed Christian Religion? whose narrow frete or straight runs between the rocks of Atheism and Superstition; of Parity and Profaneness; of Heresy and Schism; of Tyranny and Toleration.  
Will ever these new dwindling Divines, the Prophetical pygmies of this age, (which oppose the able Ministers and true Ministry of the Church of England) will they ever bring forth for the service of God, 
7. Eminent Bishops and Presbyters of former days in the Church of England.  or for the maintenance of the true Christian reformed Religion, such a race, and succession of mighty men, of excellent Ministers, of incomparable Heroes, worthily renowned in their own, and after generations, whose works yet praise them in the gates; of whom none, but evil tongues, can speak evil; such as this later age or century hath brought forth, to look no further back to those excellent men of former and obscurer times? Can you expect Cranmers, Latimers, Bradfords, Ridleys, Hoopers, Grindals, whitgift's, fletcher's, Sands, Elmers, Jewels, Kings, Abbots, Lakes, bilson's, Babbingtons, Andrews, Feltons', Fields, Cowpers, Whites, Davenants, Potters, Prideauxes, and Westfields'; with many others now at rest in the Lord, all venerable in their Episcopal order and eminency; as fathers of the Church; and as elder brothers, among their brethrens, the other Ministers; whose humility disdained not to be subject to those reverend Bishops; although some of them might be equal to them in eminent gifts: 
Animi nil magnae laudis egentes. Virg. Aen.  Such as were Gilpin, Fox, Knewtubbs, Perkins, Whitaker, Reinolds, Willet, White, Richard Hooker, Vmphry Overall, Greenham, Rogers, Dent, Dod, Heron, Bifield, Smith, Bolton, Taylor, Hildersham, Crakanthorp, Donne, Stoughton, Ward, Holsworth, Shutes, Featly, and Doctor Sibs: (which last fragrant name, I may not mention without special gratitude and honour due to the memory of that venerable Divine: not only for the piety, learning, devotion and politeness of his two genuine writings, (The bruised Reed, and Souls conflict) but also for that paternal love, care, and counsel, by which he much obliged me to him in my younger years. Indeed that holy man I found altogether made up of sweetness and smoothness, oil and honey. As his actions, so his gifts and graces were set in a kind of Mosaic work, admirable for that meekness and humility; which while they sought to conceal and shadow over his virtues, they gave the greatest lustre to them.  
Besides these, there were an innumerable company of other immortal Angels; but yet Ministering spirits to this Church of England; who are now made perfect; and whom nothing would so probably afflict in heaven, as to see the degenerate succession, both of Ministers and Christians, now likely to follow in this age; Many of these and other Worthies of this function, in former times (as now) living and dying in country obscurities, were buried in those sepulchres, which they had made in the Gardens, (that is, those Dioceses or Parishes) which they had planted, or diligently watered; and disposed by pious industry to a pleasant, peaceable and happy fertility: Men, however different in some external lineaments (as may be among Brethren) yet all of excellent features; and some of the first three, both in beauty and strength for piety, learning, judgement acuteness, eloquence, depth, devotion, charity, gravity, industry, and a kind of Angelic majesty; at once both amiable and venerable, both in their preaching, writing, and practice.  
These great men and greater Ministers, have indeed left us behind them, 
Ministers of the present age. Nos ingentium exempl●rum parvi imitatetes. Sal. ad Agr.  a generation far inferior to them, (for the most part) more feeble, and unable to work, or war; having more enemies, enjoying less encouragements, (scarce any now considerable as to this world) bearing greater crosses, and heavier burdens every way, for charge, duty and reproach; who are oft forced to lay out in public taxes a great part of that little, they have to buy themselves books or bread: Who have only this advantage of our troublesome, envious and evil times; that we may learn to be more humble in ourselves; more diligent in our duties; more charitable to others; and more valiant for the Truth: hoping, that while we have after the primitive pattern, nothing left to glory in, but the Cross of Jesus Christ, both our afflictions and infirmities may prove opportunities to exercise, discover and increase the graces of God and true Ministerial gifts in us, whose power can perfect itself, and us too in the midst of our infirmities, and support us under the many unjust oppressions, which threaten us. There are indeed yet left, through God's mercy in the field or forest of this Church, and Nation, some goodly old Trees, both venerable Bishops, and worthy Presbyters, here and there: Some shrewdly battered, and strangely neglected; which yet retain something that is very goodly and graceful, amidst their battered tops and shattered arms; being yet stately monuments or relics of that former benignity which was in this English soil toward Churchmen and Ministers; many of whom grew to so tall a procerity, as of learning and worth, so of wealth and honour, in some degree answerable to their worth, and becoming that real dignity which was in them; far more useful and considerable by wise men, than any bare descent of titular honour. These I must be so civil to, as not to name any of them; that I may avoid suspicion either of envy or flattery; (two most detestable distempers in men's spirits, and full of malignity) Indeed I need not name some of them, for although they are left, as cottages in a wilderness, and as beacons on a hill, yet they are still such burning and shining lights, as cannot be quite hid: Some of whose fame is in all the reformed Churches; and their eminency renowned in all the learned world; being indeed the beauty and glory of these British Nations; the pillar and honour of the Protestant party; the grand examples of pious Prelacy, learned humility, holy industry; the great lights of this Northern climate; Which alone might serve to fulfil, 
Which wonder in heaven occasioned the learned studies of Tycho Brahe, and did, as he says, foretell extraordinary light of learning and Religion. Tich. Brahe. Astro. Restius.  what the Cassiopeian flames did portend, by that new star in the year, 1572. Shall this age be, not only guilty spectators, but cruel actors in their distresses; whose necessities must needs be some reproach of the Nation; even a public sin and shame, never to be expiated? Will it not be the height of barbarity, to compel such persons to Bellisarius his Obolum? After so many learned victories and triumphs, to force them to turn their books into bread; or to be their own Cannibals, to feed on their own bowels, or to starve upon others uncharitableness? O how sad and sordid is it for such learned worth to be tried with want, and such piety be exercised by penury! O prodigy of covetous cruelty, capable to astonish heaven and earth; which seeks to hid its wickedness by its enormity; and to make its self incredible, by its monstrosity and excess; men will think it a fable, which humanity (much more Christianity) should so much abhor to act, or suffer to be done, when it is in their power to help. O Divine Providence, which art indisputable, unsearchable, uneffable; how dost thou thus choose darkness for the garment of thy glorious lights; and thick clouds of obscurity, wherein to wrap up thy brightest beams among mankind! Art thou preparing Ravens for such Eliasses; and working wonders for the nourishment of such Prophets? or shall their retiredness, poverty and patience be thy greatest wonder, and their martyrdom thy highest miracle, by which to convince and convert this crooked and adulterous generation? Truly, O excellent Christians, it is infinite pity, grief and shame, that so deserving virtues and most reverend years should be so much obscured and neglected, whose great learning and excellent gifts in all kinds, no men or Christians would despise, or not use and encourage, save only such as are afraid, that either the true reformed Religion, or true Ministers should have any lustre put upon them, or so much as any competent livelihood afforded to them, here; while foreign Churches and Universities admire them, and would gladly entertain them.  
There are also some fair Plantations of young and thrifty trees, yet left, in this Church; whose luxuriant floridnesse wants nothing but a right Church government, to culture, prune, and order them; These, rightly planted out by due ordination, and preserved by wise discipline, would in time bear store of good fruits; if the coldness and spowinesse of the soil, and inclemency of the English climate (ever since our Northern blasts) did not make them dwindle, grow mossy, and shrubbed by popular and plebeian adherencies; or if a violent hand do not pluck them up by the root, or so bark them round, and circumcise their maintenance; that no fair fruit can be expected from them, when there is no sap derived to them; who, if they were duly ordered, and encouraged, would still make the vain and erratic genius of this age see, That true Religion is to be preserved, and the Kingdom of Christ in men's hearts advanced, and the power of godliness maintained in Christians lives, not by new modes and fanciful fashion, but by old truths, and the old Ministry; of whose line and measure, these new pretenders coming far short, they strive by their calumniating activity to supply their defects, after the same arts that the ungrateful sons of Sophocles did; who, that they might get their father's estate (of whose longaevity they were impatient) complained; that he doted, and was past the use of those admired parts, which formerly had got him the love and applause of all Athens; beseeching the Magistracy, that they might make their father their pupil, and manage that estate for him, to which he was superannuated: The old man hearing of this practice of his unnatural sons, made and publicly recited the famous, 
O●●ipus Coloneus.  and last of his Tragedies; which gave the people so great assurance of his still remaining reason and sufficiency, that they caused the former unjust grant to be revoked, and his unworthy sons worthily punished.  

18. The impertinency and insufficiency of the Antiministerial pretenders.  I must in like manner leave it to the judgement and conscience of all excellent Christians; whether there be any compare, between the gifts, labours, and successes of those goodly Trees, the true Ministers; (who have had the right power and succession derived to them from the Apostolical root) and these new shooters, or suckers; who seek to starve the ancient trees, which so far exceed them, and over drop them; Are they not like vines and brambles, thorns and figtrees set together? Is not the comparison uncomely, and disparaging, not only to Christians judgements, but to their very religion? Can the exchange pass without infinite loss, injury, and indignity, to all true Christians, of this, and all other reformed Churches? And therefore I shall presume such a commutation can never be desirable or acceptable to any, that are soberly religious, and truly conscientious; who have no secular interest wrapped up, under specious pretensions of piety.  
Wise and worthy Christians cannot but remember, and be extremely sensible, of those many great benefits, which their forefathers themselves, and their country, have evidently received and enjoyed many years, by the labours of the true Ministers of this Church: equal or like to which, they cannot, with any probability, (nor by any experience yet had) expect, from the sorry simplicity, and extravagant ignorance of those Antiministerial adversaries; who have as little ability, as authority, to carry on the great and holy work, of saving souls, either by dispelling ignorance, errors, or prejudices out of men's minds; or by settling men's judgements in truth; or satisfying men's consciences in doubts: (or by reforming men's manners in a way of due reproof, and discreet counsel; or by vindicating the reformed Religion against learned cunning and powerful opposers; or by preserving any decency, order, and honour in the outward form and profession of Christian Religion, which will soon deform to all contrary effects, if other Ministry or Ministers be applied, than such, as Christ hath instituted, and the Church always ordained, and sent in Christ's Name.  
No man then can desire, or design the change of this Ministry, as to the authority, order, rule, and succession, who doth not also aim at the change of the whole Ministration, and work; Indeed those rude and unchristian novelties, which some men seem to agitate; carry the aspect, not only of Papists, and other collateral adversaries against us as reform; but of Jews, and Turks, and Heathens, such as would most diametrally oppose the name of any Christian Church; or, which is as bad or worse, they seem to prepare the way for some great Antichrists, 
2 Thes. 2.10, 11.  whose coming must be by strong pretensions and presumptions of some new ways of Ministry, Sanctity, and Piety; in which are hidden the strongest delusions, most probable to overthrow the true Ministry and Churches of Christ, while they shall speciously cry up such new ways of Ministry, and spirit, and gifts, and Churches; which neither we, nor our forefathers, nor primitive Christians, nor the Church Catholic, ever knew, or were acquainted with, either by Scripture precept, or any Church's practice; for however the best reformed Churches have restored many things to their pristine lustre, yet they innovate nothing as to Scripture grounds of doctrine, or Catholic order, succession and Institution.  
As, then, those men are most the soldier's friends, 
19 Address to men of the Military order. Clem. Ep. ad Cor.  who advise them, to keep to their able and experienced commanders; and not to venture their safety upon the activity, and feats of every forward and nimble fencer: So are they most friends to all good Christians, Magistrates, soldiers, or others in this Nation and Church, who persuade them (as Clemens did the Corinthians) to keep to their ancient, able, and true Ministers, of whom they have had so long, and so good experience; and although their persons be changeable by death, or other ways of deprivation: yet ought the way and succession to be preserved, as to that ordination, trial, and mission, which is Apostolical, and universally practised in the Church of Christ.  
And since herein the Allusion, reason and proportion lies so fit, and equal between worthy Ministers and able Commanders, who have a right Commission; I cannot think, that any of the military order, who are persons of any worth, true honour, conscience, or considerable for piety, prudence, and Christian valour, (which dares any thing, but sin;) that any such soldiers, (I say) should be prone to kindle any discontents and mutinies, against the able and true Ministers of this Church. 
Docti Ministri f●●tes milites dirigant; justi milites pros Ministros prot●gant. Illi veritate, high virtute.  To whom (no doubt) they cannot but thankfully confess; that, under God, they owe (for the most part) what ever good learning, good breeding, or good conscience they have: I am the further from suspecting so unchristian, and unreasonable a tempter in that sort of soldiers, because I know by experience that in all the troubles and shake, which have been in these times, those of them who are sober and ingenuous men, have been both in public, and in private very loving, civil, and respective to the true Ministers of this Church: so that those who glory in their affronts, contempts, and oppositions against the Ministers, do but thereby proclaim, that they are the very dross and ruder dregs of that profession; (for so it is like to be in England:) Nor can I think, that the irreligious motions, unruly mutinies, and inconsiderable menacings, of a few such unbred men, should either oversway or over-aw, the sober counsels, and better purposes of those many better gentlemen, who sway either in counsel or in power.  
Whose protection, in all peaceable, and good ways, why the Ministers of England should not as well deserve, hope for, and enjoy, as any other order, or rank of men, I see no reason; unless injuries, obloquys and indignities offered, by some of very mean quality and condition (for the most part) (and hitherto borne with that Christian courage and patience, which becomes grave and godly Ministers, should be argument enough to persuade all Christians to forsake them, and destroy them;) of whose safety, and welfare (no doubt) God himself, and the Lord Jesus Christ, are very sensible; as much concerned in their sufferings: Nor can I think but that those men, who are so hardened in their malice and persecution against the Ministers, and their holy function; do oft hear a voice secretly calling within them; O you saul's, why do you persecute me in my servants the Ministers; who preach my Word, in my Name, by my authority, and accompanied with my grace and spirit?  

11. In all Christian and true policy the true and ancient Ministry is to be preserved. The Declaration of the two Houses, An. 41.  Yea, not only in all true Religion, and fear of God, which becomes true beleivers, but in all reason, and policy of State, it is, as necessary for those in places of power to protect the true Ministers, their divine calling and succession, as for these Ministers to be protected by them; and this, not only in order to God's glory, and the good of men's souls, their own and others; but for their own and the public peace, safety, and honour before men; Nor is that promise, and obligation, (once given to the public) to be forgotten, by which it was assured, that the Levying of soldiers, and raising of forces should be only as scaffolds to build up learning, piety, and the reformed Religion to higher heights, than formerly; and not as scaling ladders, to help to storm, plunder, and impoverish the Church; to destroy the Arsenals, and nurseries of good learning, or to pull down the main pillars both of learning and the Christian reformed Religion; which are the ancient Ministry, and succession of rightly ordained Ministers.  
If those in power and counsel care not to help either in preserving, or restoring the true Ministers, and their calling, to their due honour, rights or encouragements: it will be thought rather a want of will, than of power, (of which the British world hath had great experience:) If they would help, but cannot; they must not think long to enjoy that power, which shall discover itself so weak, or so pusillanimous, as dares not own to be master of so pious, safe, and just purposes, as these are, to protect honest and godly men, in so holy, so useful, and so necessary an employment; as I have proved the Ministry to be. If they can, and dare; yet do not; 
Esther 4.31.  either help will come another way, by the gracious hand of God; whose terrors ought to be upon the highest minds and loftiest looks: Or else we may fear the Lord hath, in his fierce anger, decreed to power upon highest and lowest, root and branch in this Nation, the vials of his sorest judgements, and severest wrath, turning our Sun into blood, and our Moon into darkness; removing the presence of his glory, the Gospel, and the Ministry of it from us, and our unhappy posterity.  
However God shall please to deal with his servants the true and faithful Ministers in this Church; yet it becomes them so far to be of good courage, as they have him for their trust, 
joh. 14.27.16.33.  who hath overcome the world; who foretold we should have trouble in the world; but hath promised, we should have that peace in him, which the world cannot give nor take away; This comfort they have, that their labours shall not be in vain in the Lord: yea and for after times, they may be assured, That this bush of the true Ministry of the Gospel in its due authority, divine ordination, and holy succession, (wherein God hath so evidently appeared to his Church; and to none more clearly than to us in this age, and in this Church of England, shall never be consumed; however it may seem to be set on fire: 
2 Tim. 3.12.  Great tribulation threatens those, that will live godly in this present world; especially those, that contract more of the devil's malice on them, by persuading many to live well; which is the work of true Ministers: whose labours are great; their burdens many; their encouragement small; and those greatly envied: 
* 2 Tim. 4.16. Verè magnum est habere fragilitatem hominis & securitatem Dei, Seneca.  their enemies increased on every side; their comforters few; their defence little or none, unless God be on their side; Which he will not fail to be, though all men forsake them, as they did St. Paul; And he alone is able to bear them up, amidst the rough encounters of these times, with that Christian patience, courage and constancy, that becomes learned, and religious men; who know, whom they have served; in whom they have believed; and may conclude, there are more with them, then can be against them; whose upright souls, and generous consciences, are, like Elishas' mountain, 
2 King. 6.17.  full of fiery charets and horsemen; that is, devout flames of judicious zeal, which have upon them the harness of wisdom; and are managed with the reins, of Christian meekness and discretion; fare from those politic presumptions, and enormous confidences of some Phaeton's, who never think they enlighten the Church enough, unless they set Kingdoms and States on fire, with wild and extravagant furies; who are far from being the charets and horsemen of Israel; for these, though they are fiery, yet they are orderly; and are patiented of government, though they excel in gifts.  

12. Pathetic to true Ministers.  To such Ministers I here crave leave, as Elihu did, to make my address with all humility and charity, as to my reverend Fathers, and beloved Brethren; You, who have upon you the marks and characters of right Ordination, and true Ministerial power; accompanied with competent gifts, 
* job 32.  sanctified learning, devout industry, holy zeal, unblameable lives, and good consciences toward God, and toward all men; whose grand design is to give full proof of those Ministerial gifts and endowments, which you were, upon due trial, found to have, and to exercise that divine authority, which you solemnly, and rightly received; to discharge that holy duty, which in the Name of Christ, and by the power of his Spirit, was enjoined you, in the day of your Ordination, by those, through whose hand the succession of that Ministerial authority is derived from the Apostles: By all which, you were qualified and disposed, not to get a good living or two; but to cast into the Sea of the world, the net of the Gospel at Christ's word, to gain souls to God, and Disciples to Jesus Christ; to teach and guide by sound doctrine, and holy discipline the flocks committed to you, in your several places and proportions: Your earthly entertainment is from the munificence and devotion of men; but your heavenly calling and authority to be Ministers, is from Christ; in whose Name you do all (as Ministers) and not in the people's, whom some have taught to grow tumultuous against you, and imperious upon you: Neither your work, nor your chief reward depends upon men; 
Minimum sit mercedis quod a seculo expectamus. Chrysol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys.  It is the least of your comfort, or encouragement, that can from thence be expected, as nothing of your authority is from thence derived. Level not yourselves by popular crowching, and base compliances in this high point of your Ministerial power: It matters not much, how you be leveled, as to your maintenance, for which you chief do depend, not upon envious men, but upon a bounteous God; who will either give you liberally to enjoy all things, or contentedly to want them; 
1 King. 13.  The withered hands of these Jeroboams which are stretched out against you, may at your prayers be restored to the ancient fullness, and favour used toward the Prophets of the Lord in this land: If bonds and imprisonment, poverty and contempt attend you in this world, yet be of good comfort, Christ your great Master hath gone before you, and both by word and example, by his life and death hath called you out of the world; armed you against it, and set you above it; while insolent dust flies in your faces, and proud worms fight against God in you, remember the battle is the Lords. 
Ephes. 6.12.  The weapons of your warfare are spiritual, and of greatest proof in sharpest affliction.  
If you are to contend with principalities and powers, it must be, not by ill language, by railing and Satiric invectives, by secret plottings, and practise, but by the primitive Ammunition of Patience and Prayers; by holy perseverance in your Ministry; such as becomes the spirit of the Gospel, in wisdom, learning, gravity; between the extremes of fear and flattery; with humble love and charity to all men: 
Sueton. Vespas. Vit. Imperatorem stantem mo●i oportere, moriens dixit: inter manus sublevantium extinctus.  It becomes you (as Vespasian said of Emperors) to die upright in your spiritual arms and harness, intent to your duty, fight the good fight of faith, till you have finished your course with joy. In the midst of crosses, comforts grow best, as Lilies among thorns: The clouds of your enemy's darts, poisonous opinions, corrupt doctrines, fraudulent deal, sharp arrows of bitter speeches, fiery trials of persecuting menaces, your adversaries cruel mockings, and insultings, your friends prevaricatings with you, withdrawings from you, and forsakings of you; all these must only (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) stir up the more to quicker flames of study, prayer, meditation, devotion, and holy resolution, those many gifts and graces, that learning, eloquence, and sufficiency, which are in you, as Christians, and as Ministers; wherein (to the praise of God) you are not behind even the chiefest Ministers in the Christian world. You are not now to expect Prebendaries, and Deaneries, and Bishoprics, as the honorary rewards and encouragements of your studies, pains and piety; This age could not bear your enjoying of them, though you used them never so well; It is your part to know, as well to want them as to have them; 
Honoribus & divitiis carere posse magni est animi, at recte uti posse est maximi.  and in stead of those, to prepare for poverty, contempt, and imprisonment; you may be then at your best, when the evil world thinks you deserve no better; Never study by any mean ways to merit better of sacrilegious spirits; Be sure your treasure be out of these men's reach; It is your part to do well, and worthy of your high calling: Leave it to God, how well you shall be rewarded here and hereafter: Paul never preached with greater authority, than in his chains; 
Act 26 29. Phil. 1.  nor wrote with greater eloquence and majesty then when he styled himself, a prisoner of Jesus Christ; well doing will be reward enough, and a good conscience will be good cheer at all times.  
You cannot but observe, that your great enemy the devil, hath commanded, (as the King of Syria did) his Legions of Heretics, Schismatics, fanatics, erroneous, superstitious, idle, profane, licentious, and Atheistical spirits, (who jointly combat against the truth of Christian and reformed Religion) that they should fight neither against small, nor great, but chief against the reformed Ministers, and the very Ministry itself of this Church. Take heed that these smite you not, 
1 King. 22 34  as those did the King of Israel, between the joints of your harness: between your conscience of duty to God, and your civil compliance for safety with men: between your love of Christ, and the love of your relations; between your fear to offend God, and your loathness to displease men; between your holding your live, and keeping good consciences; between your looking to eternal necessities, and your squinting on temporal conveniencies.  

Navigare necesse est, non item vivere, Appian.  As Pompey said, when he set to Sea in a storm, against the advice of the timorous Pilot and Mariners; so I to you, It is not necessary to live, but it is necessary to preach that Gospel, which hath been committed to your care: 
1 Cor. 9.16.  It is not necessary to be rich, and at ease, and in liberty, and in favour with men; but it is necessary to witness to the Truth of God, and to that office, authority and divine power of the Ministry of Christ in this Church, against a crooked and perverse generation; against the errors, pride, falsity, ignorance and hypocrisies which are in the world: What if Christ calls us in this age to forsake all, 
Matth. 19.22. Age vero, qui relinquere omnia pro Christo disponis, te quoque inter relinquenda arnumerare memento. Ber. de dil.  and follow him? Shall we go away sorrowful? Truly the world will not treat you much better, when you have forsaken Christ to follow it: For, having once drawn you from your conscientious constancy, and judicious integrity, and pious reserves, it will the more despise you, and with the greater glory destroy you as Ministers: Our 
* joh. 4.34.  meat and drink must be to do the will of our heavenly Father, as it was the Lord Christ's, our great sender and first ordainer: Better we live upon alms and beggary, than thousands of souls be starved or poisoned, by those hard fathers, and terrible stepmother's, who intent to nurse Religion with blood in stead of milk; and feed the Church of Christ after a new Italian fashion, commanding stones to be for bread, and giving it Scorpions in stead of fishes; mixtures of hemlock and Soulesbane, with some shows of herbs of grace, of wholesome truths, and of spiritual gifts.  
Let the envious, penurious, sacrilegious, and ungrateful world, see that you followed not Christ for the loaves; Nor as Judas, therefore liked to be his Disciples, because you might bear the bag; Let no Scribes or Pharisees, Priests or Rulers outbid your value of Christ, or tempt you to betray him, and his holy Ministry on you; by any offers, unworthy of him, and you. 
Piorum afflictio non est tam poena criminis quam examen virtutis. Aust. de S. jobo. Act. 27.14.  Show your skill and courage in the storm, wherein you are like, (for a time) to be engaged. Serener times made you carry slacker sails, and a loser hand; now your eye must be more fixed, and your hand more strong and steady, in steering according to cart and compass: the Euroclydons or violent winds of these tempestuous times will bring you sooner to your Haven: Hitherto you have (for the most part) appeared, but as other men; (busy, as other aunts, on your molehills) conversing with the beasts of the people, in the valley of secular aims, and affairs; now God calls you with Moses up to the Mount; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys●st. in Act. ap. hom. 3. Matth. 17.3.  and with Christ to a transfiguration, where you shall see the meekness, and charity of Moses, with the zeal, and constancy of Elias appearing with Christ; in which great Emblems your duty, your honour, and your comfort will be evident; when you come to be stoned with St. Stephen, the form of your countenance will be changed, and you will then most fully see Christ, and most clearly be seen of men, as the Angels of God. 
Act. 6 17. C. 7. 56.  Nothing hath lost and undone many of us Ministers so much, as our too great fear of losses and of being undone; our too great desires to save ourselves by complying with all variations, even in Religion; nothing will save us so certainly, as our willingness to lose our lives, and livelihoods for Christ's sake; and this, not now for one great truth, which is worth 1000 lives; but for the pillar and ground of all truths; the office and very Institution of the true Ministry, whose work is to hold forth, and publish the Truth of the Gospel to the world in all ages, by a right and perpetual succession.  
Despair not of God's love to you: 
For Comfort. Viro fideli magis inter ipsa flagella sidendum. Ber. Ep. 356. Euseb. hist. l. 2. cap. 5.  as Philo said to his countrymen the Jews at Alexandria, when he returned from the Emperor highly incensed against them: Be of good courage; it is a good Omen, that God will do us good, since the Emperor is so much against us: Possibly you may (as St. Paul) be stoned, cast out, and left for dead, yet revive again; as is foretold of the witnesses. It may be your latter end shall be better, as Jobs, than your beginning; The experience of the sad effects, 
* Act. 14. 19  which attend sacrilegious cruelties against the true Ministers, and the want of such in every place, 
* Rev. 11.11.  may in time provoke this Nation by a sense of its own, and of God's honour, to more noble, and constant munificence, which is not so much a liberality as an equity to able and faithful Ministers; It may be this Church, 
Gal. 4.15.  which hath so much forgot the blessedness she spoke of, in having learned, able, and rightly ordained, and well governed Ministers, 
Revel. 2.4.  which seems to have forsaken her first love and honour to the Clergy, when Religion was (as in all times, preserved, so in these last) reform, and vindicated by the labours, writings, lives, and sufferings of those excellent Bishops and Presbyters, who were heretofore justly dear and honoured to this Nation, so as no worthy mind envied or repined at the honours and estates they enjoyed: Possibly it may remember from whence it is fallen, and repent, and do its first works: which were with piety, order, charity, true zeal, and liberality, without grudging, or murmuring against the honour or maintenance; much less the office, and function of the Evangelicall Ministers; whose pious wisdom casting off only the additaments, and superstitious rags of man's invention, yet retained with all reverence and authority, the essential institutions of Jesus Christ; The disguised dress and attire, had no way destroyed the being and right succession of holy things: but only deformed it to a fashion, something different from their primitive majesty, beauty and simplicity; by putting on, what was superfluous rather, than pernicious.  
But, if there should not be in our days so just and noble recantations, from this Church and Nation: yet, as Ministers of Christ it's fit for us to deserve it; we are reduced but to the primitive posture of those holy Bishops and Presbyters, who more sought to gain men to Christ, than honour and maintenance to themselves; Better we cease to be men, than cease to be Christ's Bishops and Ministers: we must do our duties, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. de Paul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. Pel.  till we die; (having any opportunities) though we have no encouragements from men; our lean, wasted, and famished carcases (such as St. chrysostom saith the Apostle Paul carried about the world, so much subdued by himself and neglected, as if he had not been battered, and persecuted enough by others) those will serve to be Temples of the Holy Ghost, and lively stones or pillars to the reformed Church of Christ, as well as if they had the fatness of Monks, and the obeseness of Abbots; whose fullness you will less have cause to envy, when the pious industry of your poverty shall exceed the lazy dulness, and useless fogginess of many of them amidst their plenty; (which no true reformed Christian grudges them, when they employ in industry, humility, mortification, devotion and holy contemplation, as some of them do; and thereby show, that plenty is no enemy to piety in them;) Let us show, that neither is poverty an enemy to virtue in us: Though the Roman Clergy rejoice at our penury; let not us repine at their superfluity, but wish them truth and holiness, as ample, as their revenues; Above all, take heed, you do not gratify them, or any others, of meaner spirits, with any desertion or abasing of your holy calling, and Ministry, either in word, or in deed: Neither adopting a spurious Ministry, of novel and popular production; nor giving over the conscientious exercise of that, which you have received here by an holy and right succession; your religious constancy in it will be the highest vindication of it, to be of no mean and cravenly kind; which preacheth more out of duty and conscience to God, than from secular rewards from them.  
Many of your afflictions, have been, still are, and are like to be as great, so of long continuance: Such, as to which God (no doubt) hath proportioned his gifts and graces in you, that so by this great honorary of suffering, as becomes you, both God may be glorified further in you; and you may be more sensibly comforted, and amply crowned, by him; your losses will turn to your greatest gains; and your desertions as from men, to your happiest fruitions of God. The highest and spring tides of grace usually follow the lowest ebbs of estate. Then are holy men at their best and most, when they seem least and nothing to man; as those stars whose obscurity is recompensed with their vicinity to heaven. Your restraints will be your enlargements; and your silencings, will proclaim the world's folly, and unhappiness, to deprive itself of your excellent gifts; and also set forth your humility, who know how to be silent with meekness and patience no less than to speak with wisdom and eloquence.  
I should not need, nor would presume here, to make any particular address to those reverened Bishops, learned and godly fathers as yet surviving and almost forgotten in this Church; (whose worth I highly venerate; towards whose dignity, I never was, nor am either an envious diminisher, or an ambitious aspirer: whose eminency every way hath made good that abstract and character, which I formerly gave, of a true Christian Bishop) if I did not observe, how little they are for the most part considered by any ordinary minds, who generally admire the ornaments more, than the endowments of virtue; Vulgar spirits seldom salute any Deity, whose shrines and Temples are ruined: Few men have that gallantry of mind which M. Petronius expressed to Julius Caesar, when he led Cato to prison, whom he with other Senators followed, out of the Senate, telling him: He had rather be with Cato's virtue in a prison, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xiphilin. in Pompeio.  than with Caesar's violence in a palace: The world's vanity is prone to judge those the greatest sinners, who are the greatest sufferers; whereas thousands perish eternally by their prosperous successes, few by their calamitous sufferings; The methods and riddles of divine dispensation and love are far different from plebeian censures and flatteries: God suffers his peter's to be winnowed, and his Paul's to be buffeted: yea he grinds in the sharpest mills, (as holy Ignatius desired) the corn he most esteems; casting his gold into the hottest furnaces, 
Absit ut hoc argumento religiosos putemus a Deo negligi, per quod confidimus plus amari, Sal. l. 1. Gub. de Aff.  to make it at once more pure in itself, and more precious to himself: It is necessary (as 
* Plato in Phado. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Plato saith) for the divinest minds to be abstracted from, and elevated above, and even dead unto the very best of things mundane and sensible; although good, lawful and laudable; which a wiser than Plato tells us are to be accounted, by Apostolic and Episcopal piety, but 
* Phil. 3.8.  as loss and dung in comparison of Jesus Christ, which honour and treasure of your souls no envy, malice, fury or force can deprive you of.  
This (no doubt) makes it seem not a strange thing to you, that the Lord hath thus dealt even with you; who have suffered the loss of all things, as to those public, legal and temporary rewards of your studies, learning and labourers: while yet you were uncondemned for any sin, that ever I have heard of, committed either against the laws of God or man: only upon this account, because you were Bishops or chief Precedents in the order, government and care of this reformed Church; 
* See the judgement of Bishop Cowper: a learned and holy Bishop in Scotland: in his life written by himself.  according to the present Laws then in force, an● agreeable (for the main) to the practice of all pious Antiquity. I need not put your learned piety in mind of that voice from heaven, w●ich was audible to blessed Polycarp (a primitive Bishop and Martyr at Smyrna) when he was haled at fourscore years old to execution, (the tumultuous rabble crying after him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Away with these wicked ones, etc.) But the celestial echo was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) O Polycarp be of good courage, 
* Euseb. l. 4. hist. c. 14.  and quit thyself like a valiant man, a faithful Christian, and worthy Bishop of the Church. None merit more to be preserved (many times) than they, whom vulgar fury and faction seeks to crucify and destroy: Nor are any less meriting than those, who are by such easy Idolaters commonly adored. I well know, that there needs not greater incitations to constancy in virtue, or patience in afflictions (especially if for no evil doing) than those, which innocency suggests to good consciences; by which the grace of God hath (no doubt) enabled many of you to those (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) great agonies and victories of faith, which you have (as Job) sustained in, and obtained over, the world, by your meekness, and, to such as observe it, admired patience; Enduring at once even from those of whom you had deserved, either as Brethren or Fathers, better things, so great contradictions, and so many diminutions; as not only to have been despised, yea and by some contumeliously used in your persons, (venerable for age, learning, piety and gravity) but also to be quite dejected from that height, and utterly ejected from the enjoyment of those ancient places, to which both high honours and ample revenues were anciently annexed; wherewith yourselves were justly invested, and which your predecessors peaceably enjoyed many hundreds of years past, in this Church and Nation: Herein you have excelled most of the ancient Bishops; who, although great and commendable sufferers, as Martyrs or Confessors; yet seldom from those, who were of the same faith and orrhodox profession; Gregory Naz. indeed was stoned and reviled when he came to Constantinople; and rejoiced to be so entertained, because they were of the Arian faction; enemies of Christ's glory and godhead, which is the Church's greatest glory and comfort: 
Naz. orat. Lat.  In like sort divers godly and Orthodox Bishops were molested, banished, imprisoned and destroyed by prevalent Heretics and Schismatics, who yet ever set up Bishops of their own leaven and faction: For however men dared much against several truths and fundamental doctrines of Christianity; yet never till of later times did they rise to the boldness of denying and destroying the evident Catholic custom of the Church's government by Bishops as chief among the Presbyters: how ever single Tenets might be dark and disputable; yet this was so clear by universal practice and consent, that none ever gainsayed it, that were of any repute for learning or piety among the ancients. Your sufferings are the more strange and remarkable in this; that they are from those, who solemnly protested to maintain the Protestant reform Religion, as it was established in the Church of England; in the extern order and policy of which, you then were, and had at all times been, chief pillars and ornaments.  
In this so strange and sudden alteration, men soberly learned and peaceably pious, (and uncovetously Christian) do still with all respect and reverence to you and your Order, consider; not only that great and undeniable justification, which you have from the Laws, wisdom and piety of this Church and State ever since they were Christians; as also from the Catholic and undoubted practice of all ancient Churches, blest every where with the excellent lives, learned labours, and glorious sufferings of many your famous predecessors; to whose care and fidelity the Church owes, for the most part, (under God) as the lawful succession of Ministers, so the preservation of the Scriptures, of good learning, and of all holy administrations; But also they lay to heart that great humility, moderation, meekness, candour, and charity, most worthy of you, and most observable in you; By which you have been as sheep before the Shearers, not opening your mouths, yea you were, in order to public peace, content so far to gratify your enemies, and displease your friends, as in many things to have been lessened, in those rights and preeminences you had, according to the Laws and ancient customs of this Church and State; hereby hoping to have drawn others from their exorbitancies, to such a peaceable temperament, as might have been happy for us all.  
Nor is it unobserved by wise men, how great a justification the providence of God hath soon given even to your order and office, (which some Ministers were so impatient not to root out) not only by the preservation of it, and by it a constant Ministry and holy order in his Church every where for 1600 years, but also by that notable confutation and speedy defeat given to the vast hopes and violent projects of those (for other men's counsels and results upon a secular account I neither examine nor censure) Ministers, who being of your own tribe, were your sharpest rivals in a Presbyterian excess: who have now as little cause to rejoice, in the so much endeavoured extirpation not of any Tyrannique, and Papal, but of all presidential or Paternal Episcopacy; that they have great cause to repent, and be ashamed of those immoderate counsels and precipitant actions, which knew not how to distinguish between the failings of persons, and the benefit of order; between the rectitude of a Canon, or rule, and the crookedness of depraved manners; which are incident to all sorts and degrees of men whatsoever, and to Presbyters no less than to Bishops: So that in such severities, which ruined at a dear and dangerous rate, what they might have repaired safely and easily, they shown themselves neither good Churchmen, nor wise Statesmen; neither very pious, nor greatly politic; For, by snuffing Episcopacy too close, they have almost extinguished Presbytery; and occasioned this ruin, threatening the order, honour, maintenance, and succession of the whole function, and calling of the Evangelicall Ministry; Their zeal not to leave an hoof in Egypt (as some violent spirits pretended) is probable to bring us back again to Egypt; or so lose us in the wilderness of Sin, as few heads in after ages shall enter into Canaan: No wonder if the branches whither, when the root is wasted. It is comely in your piety and gravity, that you have not rejoiced in these so sudden defeats, and speedy frustrations of their so bitter and implacable adversaries; whose tongues (it seems) dividing, their building ceased and soon decayed: But rather you pity these confusions incident to poor mortals; who so oft bruise themselves very sorely, by the fall and ruins which they maliciously, or unadvisedly bring upon others: as those violenter Presbyters have done even upon Presbytery itself, who in its due place and decent subordination is also an ancient, honourable and Catholic order of the Church of Christ, by their hasty demolishing of all moderate Episcopacy, where one Minister is preferred before another, agreeable to the eminency of his gifts and graces; the priority of his age; the rules of all right reason and order, which owns any government in any society of men; The gobdly height and orderly strength of which Prelacy was, not only as the root for right derivation and succession, but also as the shelter, stay and protection (besides a great beauty and ornament) to the whole Ministry, of this and all Churches; yea and to the reformed Religion here as established; as not with less piety, so (without boasting) with as much (if not not more) prudence and moderation, as to the extern policy of it, as in any Church under heaven: The want of that great benefit and those many blessings, which the Churches of Christ, both in primitive and postern times, have enjoyed, by the learning, wisdom, authority, care, circumspection, and good example of excellent Bishops (whom no men will want more, than the commonalty of Presbyters) may in time (according to the usual methods of humane folly, and passions, late and costly repentings) make men the more esteem them, and desire their just restauration; 
Servile. de Mirand.  The ancient Persians are reported, when their King died, to have allowed five days interregnum; during which time every man might do what seemed good in his own eyes; That so by the experience of those five day's rudeness, riot, injuries and confusions; wherein rich and poor suffered, they might learn more to value the necessity and benefit of lawful, orderly and settled government; Want doth oft reconcile men to those things, 
Carendo magis quaem fruendo de bonis recte judicamus.  which long use hath made nauseous, and so offensive to them: when wanton novelty hath glutted and defiled itself with its pudled waters; possibly it may grow so wise, by an after wit, as (ashamed of itself) to return to the primitive springs, and purer fountains; where was both fare more clearness, and far wholesomer refresh. Your charity forgiving and pitying your enemies, and your humility digesting your injuries and indignities offered you by any men, will invest you in more, than all you ever enjoyed or lost, as to real comfort and gracious contentment; By how much you now have less to be envied of secular splendour, the more you will be now, and in after ages admired for your meekness and contentedness in every estate; Primitive poverty of Bishops will but polish and give lustre to your Primitive piety; Humane disgraces are oft the foils and whetstones of divine graces. The highest honour as of all good Christians, so chief of godly Bishops and Ministers, is not only to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is. Pel. l. 2. 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. At. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  preach and rule; but to suffer also as becomes the eminency of their places and graces; Christ is (for the most part) on the suffering side; and oftener to be found, not only in the Temple, but in the furnace and wilderness, than in Courts and Palaces.  
I may not (I hope I cannot) flatter any of you, so, as to tempt you to boast of your Innocency, to glory in your merits, or your crosses before God; His exactness finds dross in the purest vessels, and defects in the weightiest shekels of the Sanctuary, showing the most innocent and meritorious persons (as to men) so much of sinful infirmity in themselves, as may both justify God's inflictings, and provoke the afflicted to true repentings; either for any excesses, to which they might be transported, as men; or defects, whereto they might be subject, as Bishops and chief Ministers in the Church of Christ; whose holy industry and pious vigilancy before God ought to be proportioned to those eminencies, which they enjoyed above others in the eye of the world; All that I aim at, in this Paragraph, is by this touch of Christian sympathy, to express a sense of duty, gratitude, honour and love, which I own to God, and for his sake to your Paternity: Also to deprecate any offence, which I either really have, or may seem to have given any of you; To whose hands chief I own, what I count my greatest honour, my being duly ordained to be a Minister of the glorious Gospel of Jesus Christ in this Church of England.  
You are still yourselves, and not to be lessened by any mutations of men or times, while you possess your learned and gracious souls in patience. 
Ad coelestia invitamur cum a seculo avellimur. Tertul. l. 3. advers. Marc.  Your sufficiency hath lost nothing while you enjoy God and your Saviour in faith and love; your friends in charity; your enemies in pity; your honours in knowing how to be 
* Phil. 4.12.  abased; and your Estates in knowing how to want, as well as to abound. You have by experience found the Episcopal throne and eminency to be, as 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nis. de Greg. Thaum.  Gregory Nazianzen and Nissen call it, a sublimity fuller of envy and danger, than of glory and dignity; A dreadful Precipice, hard in the ascent, laborious in the station, hazardous in the descent; of which chrysostom expresseth so great an horror, that he thinks, few men fit for it, and few saved under it; the charge is so great, the care so exact, and the account so strict. 
* Chrysost. in Act. hom. 3.  Nor doth he think it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a preeminency so much, as pains; rather a burden and oppression, than any honour or exaltation: And indeed to great and excellent minds, there was nothing in your former height and splendour, truly worthy of your ambition or others emulation, save only the larger opportunities they afforded you, not of being better in yourselves, but of doing more good to others. Of which conveniencies being now deprived, as you will have less to account for to God; so the noblest revenge you can take of the present age is, by patience under so profuse afflictions, by your prayers for your most unjust and unplacable enemies, by your constancy in studious industry and holy gravity, to let the world see, how impossible it is, for true Christian Bishops, not to be doing, or desiring good (while they live) to all men; and even to those, from whom they have suffered much evil without a cause.  
Your experienced piety knows better, how to act, than I can write; as to true contentment in the world, contempt of the world, triumphing over the world, and expectations above the world; your storms and distresses, though (decumani) great and vast, cannot be long; And to be sure will never be beyond your Pilots skill, who looks on you as sufferers; if not for the fundamental saving Truths, yet for the comely order and ancient government of his Church; Many of you are already in prospect of that fair and happy haven of eternal tranquillity: To which I beseech our God, and Lord Jesus Christ, the chief Bishop of his Church, safely to conduct you by the wisdom and power of his Spirit: As for your fatherly solicitude and Christian care of this Church and posterity, God will relieve you, by assuring you, that he hath so vigilant and tender care, as will cause all to work together for good; Nor shall the insolency of enemies, foreign or domestic, who are pleased with your disgraces, and enriched with your spoils, always triumph in the ruins of the Bishops, Ministers, and this Church of England. Since then nothing is more apposite than the words of one of your own degree and order, Gregory Nazianzen (famous for his piety and learning, zeal and patience) I crave leave with all pristine respects to present you with that elegant and consolatory expression, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. orat. 32.  which he useth to some godly Bishops whom the Arian fury had dethroned from their seats. Such of you (saith he) as are thrust from your Episcopal Chairs here on earth, yet are not forsaken of God: You shall enjoy surer seats in the heavenly Cathedral, which is infinitely more high and happy: No good and wise man but prefers holy obscurity, before prmpous injury. A mind exercised with such gracious literature as yours, will know better how to enjoy its own wisdom, and others follies; it's own sufferings, and other indignities; than vain men can their seeming plenty and prosperity: wise and holy men draw good and wholesome nourishment out of dinners of sour herbs; 
* Non minoris est gloriae bene tolerata paupertas, quam magnae opes innocenter partae & modeste habitae. Tacit. An. l. 4.  while other turn to poison and surfeit their staled Oxen.  
I beseech you therefore Reverend fathers and brethren by the mercies of God, by the bowels of Christ, by your zeal for the truth, by your love of this reformed Church, and your Country; by your former experiences of your prospered labours; by your Christian victories of the many enemies over your order, profession and calling, who have hitherto only scolded, and railed at you, and put rude affronts upon you, but neither lawfully fought you with the weapons of either Scripture, or Reason: I beseech you by the care and charity you have to your neighbour's souls; by the necessity which lies on you to preach the Gospel, and administer holy things; by the woe which hangs over you, if you do not, or draw back; by the compassion and tenderness you have to posterity, that the reformed Religion may not be abolished, and all superstitious vanities, with fanatic profaneness and confusions, prevail in these sometime fortunate Islands;  
I conjure you by your patience and perseverance hitherto under many trials, both in war and peace; (which may be to you the sharpest war) by the peace and joy you have had in the holy Ghost, and in well doing, and comely suffering; by your hopes of heaven, and the glory, which shall be revealed in you; by the coming again of Christ your Master and sender; 
Si pertinacia in errore tantas ha●et vires, quantas in re ●ona haqere delet vastantia. Aust. Ep. 157.  by the Talents you have received; by the accounts you are to give; by the Crown you may expect; by all the thoughts of honour, virtue, grace, glory, immortality, eternity, which your precious souls and raised minds are capable of; by all that is dear to you, and worthy of you as men, as Christians and as Ministers: by the obstinate pertinacy of your enemies in their malice against you: Never desert your station as Ministers of the Church of England; to quit and forsake your standing, as some have done, is to sacrifice your understanding to vulgar folly and senseless importunities; cast not away your holy profession; betray not that due and divine authority you have by your holy ordination in this Church; wipe not off with your own or the people's unwashed hands that sacred unction, which is upon you, by your being duly consecrated, through the gifts, order, power, authority and appointment of the Spirit of Christ, to the office and work of the Ministry: Divert not your studies to any other more gainful, safe, plausible, and honoured profession among men; whose dishonour it is to think any thing more worthy of their honour; as it is the honour of Ministers, to suffer dishonour upon that account, because they are Christ's; whose ways being less agreeable, no wonder if his message, and messengers be less acceptable to the world: Let not the soft fleeces on any Wolves backs deceive you; as if you might well spare your labours, when there are so many spontaneous Preachers: Be sure you outlive them in all ways of true holiness; you can easily (as you do) far outpreach them and outpray them, both for truth, method, judgement, and Oratory: It is neither their learning, nor their conscience, nor their eloquence you have to contend with, but their ignorance, hypocrisy, and insolence: when these clouds shall thunder and lighten; when they shall resolve into 
* Errores jus in viribus com putare solent. Lactan.  open violence, and oppression, (which is the last result of error, if it attain to power) yet 
* Mat. 10.20.  fear not these, that can plunder, sequester, imprison, banish and kill you; you have learned little in Christ's school, if these be still a terror to you; 
Corona premit vulnera; palma sanguinem obscurat; plus victoriatum est quam injuriatum, Tertul. Scorp. c. 5.  Cannot you be content to be such poor, despised and persecuted Preachers, as Christ was? (you may be good Ministers, when you are beggars; as some have been forced to be in these times) Are you ashamed and afraid to be such, as the Apostles were, 
* Mat. 19.27.  who forsook all and followed Christ in this work of the Ministry; Such, as were their 
Delicatus es si hic gaudere velis cum seculo, & postea regnare cum Ch●isto. Jeron. ad Hes.  immediate successors for some hundred years; such as your later predecessors were, those holy and reforming Bishops and Presbyters in the Marian persecution; 
* In ea tempora incidimus in quibus firmare animum expediat constant bus exemplis. Thras. moriens ap. Tacit.  Such as the most of our brethren are now, or lately have been, or are likely to be in all the reformed Churches; Such as those holy Bishops and Presbyters were, before they met in the first Nicene Council; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. hist. de Syn. Nicae.  whither from their introspitable Islands and deserts, from their woods, caves, and desolate cottages, from their prisons, racks and dungeons, they came forth with the marks of the Lord Jesus on many off them, some 
* Paphnutii effosum oc●lum sape exosculatus est Const. M. Euseb. in vit.  with an eye pulled out, others with an hand lopped off; with maimed legs, with shrunk finews, with stigmatised foreheads, and with knees made horny by continual prayer, for those that had so persecuted and misused them.  
O glorious spectacle! O venerable Council! O truly Christian Synod, and sacred Assembly; not of Presbyters, scorning and extirpating their Bishops; but of Reverend Bishops and humble Presbyters; all of them in their due order and holy subordination, renowned for their constancy in persecution, and so most worthy to be Ministers of the mysteries of Jesus Christ! Shall we now be ashamed (as a more soft and delicate generation) of their scars and maims? Have we so striven for the right and left hand in Christ's Kingdom of Church Government, as to forget to drink of Christ's cup, and to abhor to be baptised with his baptism, which was not of water only, 
Matth. 20.22.  but of blood? Are we ashamed of Christ's wounds, and thorns, and reeds; or of Saint Paul's chains; or Saint Peter's prison; 
Euseb. l. 4. c. 15.  or Ignatius his beasts; or Polycarps torments; from whose body in the flames a sweet odour dispersed to the spectators? Do we abhor to live, as Cyprian did, first banished, then martyred? Or as great Athanasius, six years in a well without the light of the Sun, forsaken of friends and every where hunted by enemies? Or as chrysostom, 
Ruffin. l. 1. Eccles. hist. c. 14.  whose eloquent and learned courage exempted him not from much trouble and banishment, 
Martyrs ad Coeli januam poenarum gradibus ascendentes de equule is & catastis scalas sibi fecerunt. Salu. l. 3. Gub.  where he died? You will want comforts, if you want trials and afflictions: Saint John had his glorious revelation in his exile; Those will be but probations, and increases of your graces and gifts too, which may be rusty with much ease; and warped by the various turn, wherewith many Ministers think to shift off persecution, and to grind with every wind. 
* Theodorus juvenis tristior ab equuleo depositus, inter cruciatus cantabat. Ruffin. hist. l. 1. c. 30.   
If you be indeed conscious to yourselves of any fraud and falsity, of any sinister and unsincere way, by which your predecessors, and you after them, have either attained or maintained your Ministry, and function in this Church; if you know any thing unreasonable, unscriptural, uncomely, immoral, irreligious, or superstitious, in the way or work; in the means, manner, or end of your Ministry; if you are guilty of any thing different from, or contrary to the rule and way of Christ, his Churches good, his Father's glory; dangerous to your own, or others men's souls; In God's name, repent of your sin betimes, recant your learned folly, renounce your ancient standing; Do this (as most worthy of you) hearty, ingenuously, publicly, that by the foil of your shame, the lustre of God's glory may be more set off. Gratify at length, (not now your enemies, but your friends, because your Monitors and reformers) the Papists, Socinians, Separatists, Brownist●, Anabaptists, etc. with what they have so long and so earnestly desired, to such an impatience, as you see now threatens to cudgel you to a recantation of your Ministry, if you will not do it by fair means and plausible allurements: O how joyful and welcome news will it be at home and abroad, to hear, that you, as Ministers of the Church of England, have not only helped to put down Bishops, and abolish Episcopacy; but you have, (to perfect your repentance, and to cumulate the courtesy) abjured your Office, renounced your standing, abdicated your calling, prostrated your Ministry at the feet of any, that list to kick at it, or tread upon it; 
Calcate me saelem insipidum. Euseb.  and upon you too; as Ecebelians; as unsavoury salt, that is good for nothing, unless it be new boiled in an Independent Gauldron, over a Socinian Furnace, with a popular fire! O hasten to remove yourselves from that rock of ages, the Catholic ordination and succession, on which the Church and Ministry hath so long stood in all places, as a City on a hill, both in peace and persecutions: and level yourselves to those smother quicksands, which would fain level you to themselves.  
You will never be able to suffer what threatens you as Ministers of the old standing and way, with cheerfulness and comfort; where your constancy is but pertinacy; as it is, unless you have solid grounds, sound minds, and sincere hearts; if you have any scruples, or thorns in your feet, your motions must needs be painful, tedious and uncomely. When you are converted, help to redeem us, (the remnant of your poor seduced brethren) from our errors and mistakes; from our mists of ignorance, our chains of darkness; from our Catholic customs; from our Ecclesiastical Canons; from our historical testimonies; from that holy succession, that Apostolical practice, that Scripture foundation, that divine institution; by all which we fancy ourselves both solidly built and strongly supported; And this we have done in the simplicity of our souls, both we and our Forefathers for many generations; not only since the last reformed century; but for a thousand and half a thousand years before, even ever since the Christian Religion hath been planted, propagated, and continued, by such consecrated Bishops, and such ordained Ministers in all the world.  
If you have found nothing of God go along with your Ministry, either in your own breasts, or your people's hearts, or your Predecessors labours; if you are justly unsatisfied in that Ordination, and succession, by which not only the Ministerial authority, but all Christian privileges and rites have been derived to you in this Church; if you never found it confirmed to you by God's blessing on your own, or others Ministry in your way; if you do indeed find a brighter light, a warmer heat, and a sweeter influence from those new Parelii, which of late have appeared in our sky, 
Parelii are the seeming or mock-sunnes which sometime appear with the true Sun; as there did two here in England, a 1640.  as rivals in brightness to our old Sun, in number exceeding it; yea now threatening to eclipse it, and utterly expel it out of its ancient orb and sphere: if you really judge, that you have cause to 
* Rom. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  blaspheme, or to speak evil of those seemingly holy, and reputedly excellent Bishops and Ministers, of this Church; as if they had hitherto to been liars for God, deceivers for Christ; done evil, that good might come thereby; if you judge, that you have cause to reproach, traduce, and despise all those Christians, (whose profession, full of order, humility and holiness hath been the crown and glory of this Church, and the Ministry of it) as if they had been silly souls, whom Ministers smooth tongues had only deceived; If you can, or dare to reprobate all those, both godly Pastors and people, to annul their Ministry; to overthrow their Faith; to wash off their baptism; to cast out their Sacraments; to despise their Sermons; to laugh at their prayers; to cancel their writings; to detest their examples; to vilify their graces, as fanciful, hypocritical, spurious, supposititious, superstitious, imaginary, unauthoritative, antichristian.  
If you find in your consciences good grounds for this boldness of censure; and consequently for a separation, profanation, and abnegation of your former way, both as Ministers, and as Christians, (for renounce one, and you must needs begin both; If you had no true Ministers, than you were no true Christians; and if no true Christians, you could be no true Ministers;) if so, follow by all means with speed your later and diviner dictates; please yourselves in your happy inconstancy; hasten to disabuse the people of this Nation, whom so many holy seducers, the Bishops and Ministers of old have abused: O undeceive the miserable and only nominal Christians of this age, before they perish in their errors and confidences of having true Ministers, and true Sacraments, true Christ, true Faith, true Repentance, etc. O deplore with bitter lamentation, the many poor creatures, both Shepherds and Sheep, who are gone down to the pit: death gnaweth upon them, while they died in so zealous and dangerous errors, in so fond a Faith, in so vain hopes, as mistook the gates of hell for heaven; Antichrist for Christ among us: you may well bless yourselves in so glorious a change; and boast of your gracious Apostasy: Hasten to beget some new Church body, which may give you a new call and standing; which may rebaptize you, reordain you, and ere long invest you in such an office, power, and Ministry, as they and you shall think more valid, more authentic, more Christian, more comfortable; which hath surer footing, and better standing both in the favour of the times, and of God himself.  
But if Scripture, and Reason, and consent of all holy learned men in this and other Churches; is Catholic custom, particular experiences, and holy successes; if divine testimony, clouds of witnesses, of blessed Ministers, and blessed people; of blessed Sermons, and blessed Sacraments; of blessed lives, and blessed deaths; of blessed Converts, and blessed perseverants in grace; if these be as mighty bars, cross your consciences, which stop you either from a weak retrogradation to old Popery, or a wicked precipitancy to new vulgarity; if neither your judgement, nor your conscience can bear such a rude revolt, without great violating of the one, and wound of the other; if you dare not in a fit of popularity, so injure the dead, that are at rest in the Lord, so discourage the living and thriving Christians, so overthrow the Faith of many, so blaspheme the God, the Saviour and the Spirit of those holy men and women, living and dead, who have been called, and converted, and sanctified, and confirmed, and saved by that Word of Power, and those holy Ministrations, which your Fathers, and your Brethren, and yourselves the Ministers of this Church have duly preached and administered, in that office, standing and authority, wherewith they were and you now are duly invested in this Church;  
I beseech you, then, be so valiant, as to dare to be, and still to own yourselves, as true Ministers of Christ in this Church, ordained by him, and for him: still seeking the things of Christ in the good old way of the ordained Ministry, while others seek their own in their new models and fashions. Do not study to disguise yourselves (no not outwardly) as if you were afraid your coat should discover your calling; or as if you pretended to have renounced it with your changed habit: you may preserve white souls under black clothes; as others may black souls under spendid colours: your sable colour, although very becoming the gravity of your calling in the best times, yet was never more decent than now, when (besides that you are Ministers) you have cause to be mourners: Add not to the other confusion of times, this of your garments; nor gratify them so far as a shoe-latchet in your clothes, whose aim is to level and confound your calling with the meanest of the people: Although I placed heretofore no Religion in clothes and colours, yet now I almost think it piety to persevere in such a fashion, whose change would argue inconstancy, and so fare be irreligious, as it is acceptable to the erroneous, confirms them in their errors, and casts some shame upon the truth, both of our Ministry and our Church; In such a case a few grains of frankincense are not to be offered to any Idol. It was in ancient times thought an heavy punishment, for a Presbyter to be deposed from his degree and office, so as to be treated but as a Layman; O do not seek to desecrate, depose, or disguise yourselves; hang not out the flags of your motley Coats, or pybald colours, as if you had taken from, or rendered up your orders to high shoes, and quitted that distinction you anciently have from the Vulgar; Since you did not ordain yourselves, but were consecrated by the Word, and authority of Christ, through the hands of those who had received power to send you in Christ's Name, into Christ's harvest; why should you study or affect those mean palliations and miserable confusions, which are uncomely for men of holy gravity, learned constancy, and religious honour? Other men have dared much more in worse adventures, and more unwarrantable undertake: You cannot adventure your many talents of learning, and ingenuous parts, your studies, labours, liberties, and lives in a safer way, or on a better account; than in that ship where Christ is embarked, and so many precious souls with him; you need no other policy entered to insure you, than this, that you deal for Christ, as his Factours for souls, and Agents for that heavenly commerce between God and sinners.  
Therefore bold fast your profession, so, as neither to be ashamed of, nor a shame to your holy calling and Ministry; whose honour depends not on factious fancy, or vulgar novelty, but on divine Institution, and Catholic succession; Let the souls of men and the purity of Religion, be then dearest to us, when they are grown cheapest to others: Let our lives be strictest, when liberty is made a cloak to licentiousness; There will never need more true Ministers, than when every man shall be tolerated to be a Minister; that so true ones may be suppressed, and none but false encouraged: That the ties of Duty and Conscience may lie upon none, either as Ministers, or hearers; as Pastor, or flock, to attend any holy public worship and service of God: which is the high way to Atheism, superstition, confusion, any thing but the true Christian and reformed Religion. Abate not your labours, though men grudge, withdraw, and deny your wages; What can be more glorious than to see you contentedly poor for Christ's sake, 
2 Cor. 6.10.  and still continuing to make many rich; while you are exhausted and have nothing? imparting things spiritual, though you receive little or nothing of things temporal? this is after the pattern in the mount, after the example of divine munificence, where goodness is of free grace, and not of the reward or merit. Make any honest shift to live, but use no base shifts to leave your calling; Better your tongues cleave to the roof of your mouths, than you should renounce your Ordination and Ministry; or cease to preach in that Name, while you have power, liberty, and opportunity; Nothing will become us Ministers better, than threadbare coats, if we can but keep good consciences: Nothing will be sweeter, than dry morsels and sour herbs, 
P●ov. 15.7.  and a cup of cold water, (the Prophet's portion) if we have but inward peace, and the love of Christ therewith.  

Photius Biblioth. in Chrysost.  It was articled against Saint chrysostom, (when he was Bishop of Constantinople) by some of his envious enemies, as a matter of pomp and scandal, that he road in the City upon an Ass, to ease his age. It will be less offence, when the world shall see holy Bishops and deserving Presbyters go on foot, 
Psal. 45.16. Eccles. 10.7.  and asses riding upon them; Princes (which Saint Jerome interprets Bishops) on foot, and servants on horseback; Though we be never so low, let us do nothing below the dignity of our Ministry, which depends not on external pomp, but inward power; the same faith, which shows to a true beleiver, the honour and excellency of Christ, sets forth also the love and reverence due to his true Ministers of the Gospel; who are in Christ's stead, when they are in Christ's work and way, and need not doubt of Christ's and all good Christians love to them.  
An high point of wisdom, 
For Verity.  and piety would be in all true Ministers, of what degree soever, 
* As Constantine the Great, burned all the bills of complaints exhibited by the Bishops and Churchmen, one against another. Euseb. vit. Const. Privatae simultates publicis utilitatibus condonandae. Tac.  would be to take the advantage of this Antiperistasis; by the snow and salt, as it were, of papal and popular ambition, they should be the more congealed and compacted together into one body and fraternity: Having so many unjust enemies on every side, against every true Minister of this Church, whether Bishop or Presbyter; all prudence invites us to compose those unkind jealousies, breaches and disputes which have been among us, because we own ourselves, as brethren; among whom some may be elder in nature, or superior in authority without the injury of any: This subordination, if Scripture do not precisely command, yet it exemplarily proposeth; Reason adviseth; and Religion alloweth; and certainly Christ cannot but approve; the more, because the pride of Papal Antichrists on one side, and the unruliness of popular Antichrists on the other side studies to overthrow it, and are the most impatient of it. I know some men's folly will not departed from them, though they be brayed in a mortar: But sober men will think it time to bury (as 
* Salvae fidei Regula de disciplina contendentibus suprema lex est Ecclesiae paex. Blondel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. or. 14. Vincamur ut vincamus. de dissid. Christianorum.  Constantine the Great burned) all unkind disputes, breaches and jealousies, which have almost destroyed not only the Government, but the very Ministry itself of this Church: No doubt, passions have darkened many of our judgements; earthly distempers have eclipsed our glory; secular and carnal divisions have battered our defences, discovered our weaknesses, and invited these violent assaults from enemies round about; that none is so weak, as to despair of his malices sufficiency to do us Clergy men some mischief; the most tattling Gossips, the sillyest she's, who are ever learning and never come to the knowledge of the truth, undertake, 
* Clemens in his Apostolic Epistle, advised any one to departed, if he finds for his sake the dissension is in the Church. Ruffin. Eccles. hist. l. 1. c. 2. Discordiae in unitatem trahant, & plagae in remedia vertantur; unde metuit Ecclesia periculum, inde sumat augmentum. Amb. voc. gen. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. or. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Ipsae mulieres eorum quam procaces; quae endeant docere: contendere, for fitan & tinguere. Tertul. praef. ad. Haer. cap. 41.  not only to be teachers, but to teach their teachers, as Tertullian observed; yea and to Ordain their Ministers; such (not doubt) as they do deserve, having such Preachers for their greatest punishments.  
The kind closing and Christian composing of passionate, and needless differences among learned, and pious Ministers, by mutual condescending about matters of social prudence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. or. 13.  order and government to be used in the Church, (which have chief (if not only) brought so great misgovernment upon us, in Enggland) would be a great and effectual means to recover the happiness of this Church, and the honour of the Ministry; which consists in an holy fraternity and godly harmony of love, no less than in truth of doctrine, and holiness of manners; By our own leaks and rends we first let in these waters which have sunk us so low, that every wave rakes over us. No man, that is truly humble, wise, and holy, will be ashamed, to retract any error and transport, whereof he hath been guilty, and of which he hath cause to be most ashamed; 
Greg. Nazianzem offered himself to be the Ionas to the Church then troubled with sedition. in vita Naz.  Ingenuous offers of fraternal agreement, and mutual condescendings to each other had been exceedingly worthy of the best Ministers both of the Episcopal, Presbyterian and Independent way, whose wisdom and humility might easily have reconciled and united the several interests which they pretend to support, of Bishops, Presbyters, and Christian people. But who sees not that secular designs, and civil interests have too much leavened the dissensions of many Ministers, though in the conclusion they have not on any side much made up their cake by the match? while Church men, Bishops, and Presbyters, had no such worldly concernments to engage them, they had no such disputes, and mutinies, as to the order and government of the Church; which no Council, no particular Bishops, nor Presbyters, no one Church or Congregation of Christians began of themselves; but all by Catholic and undisputed consent conformed themselves to that order, 
Irenaeus, l. 4. c. 43. etc. 45.  which the Apostles and Apostolical men left in common to the Churches in every place, most suitable to their either beginning or increasing, to their settling, or their settledness.  
It is easy to see what Christ would have in the Church, as to extern order and policy, if Christians would look with a single eye at Christ's ends. You may easily see how the world's various interests, (which are as hardly commixed with Christ's, and true religion's, as oil with water) serve themselves with Ministers tongues, pens, and active spirits; who should rather serve the Lord Jesus and his Church, in truth, simplicity, peace, and unity; without any adherences to secular policies, parties, and studies of sides; by which sudden and inconsiderate rollings to and fro, (as foolish and fearful passengers in a tottering boat) some Ministers of England have well-nigh overturned the Vessel of this reformed Christian Church, which might easily (as the most famous and flourishing Churches anciently were) have been uprightly balanced, and safely steered by a just fitness and proportion of every one in their place, either for Ministry, or Government, and Discipline; where of old the paternal presidency of Bishops stood at the helm; the grave and industrious Presbyters rowed, as it were, at the Oars; and the faithful people, as the passengers kept all even, by keeping themselves in quietness, order, and due subjection. Nor was it wont in primitive times, to be asked of Princes, or people, how they would have the Church governed, or by whom; who should ordain Preachers; or who should preach the Gospel, administer the Sacraments, confirm the baptised, censure the scandalous, and receive the penitent; These were mysteries proper to Christian Religion, and entrusted to the Pastors of the Church, at first: also conserved by them in the midst of hot persecutions from secular Magistrates, without any variations, save only such, as necessity of affairs and Christian prudence (yet in an orderly way) required and practised, as to some circumstantials: which was no more, than for a child from his coats to come to breeches, or for the bark of a tree to increase, as the bulk and branches grow.  
What humane passion then, and inconsideration hath any way wounded, wisdom and Christian compassion in Ministers of all sorts should seek to cure; The wounds of the Church will commonly fester and gangrene, if Ministers stay, till Lay men take them to heart; nor is the hand of any of them so proper as them, who have occasioned most hurt: we Ministers ought to be the good Samaritans, and by first healing the deformed scars of our own scandals; the boiling Ulcers of our own passions; the gaping orifices of our own religious dissenfions, our influence will be much more sovereign, and benign to draw together, and heal up the public sores of the Church, and reformed Religion; when we appear fit for so holy and good a work, it may be God will put it into the heart of those in power, to call us forth, and encourage us to this happy understanding.  
O consider with yourselves, how much the men of this world are wiser than you in their generations; you are commonly but the beaters of the bush for the mighty Nimrods' of the world: what have Ministers got, yea what almost have you not lost (which wise men would have preserved) of credit, honour, comfort, or encouragement; while they helped to pull down the Zion of this Church? whose dust hath fallen into their own eyes, and besmeared their garments to a most uncomely deformity; Will you all leave this Zion thus in her dust, without any pity of her? is it better she should be ever desolated, than your animosities laid aside, 
Mortales c●m sumus immortalis non esse debent odia. Tantaene animis Coelestibus irae?  and your poor feuds reconciled? Such everlasting burn become not mortal breasts; least of all heavenly hearts, such as Ministers should have: Plead no longer such a zeal for Christ, as overlayes charity and humility; or such a desire for Reformation, which produceth so great deformities; It is not so much a charity, as a justice for us Ministers to advise, to weep, to pray for the peace of our Jerusalem; 
Jer. 23.15.  for from the Prophets in great part evil is gone out into all the land; our cold or our hot fits, our lukewarmness, or our negligence, or our timorousness, have cast this Church and many poor souls into this lingering distemper; this almost incurable Quartane, which will never be cured, till we smell the Rose of Sharon; the sweet and celestial temperament of Christ's fragrancies; in all love and charity; in humility, meekness, kindness, forbearance, pity, and tenderness to each other.  
Not only all policy and honest prudence then, as to the recovery of Minister's credit and reputation, but all conscience and piety, as to the requisi es of God's glory, and charity, as to the dangers and necessities of people's souls, require now, such double diligence of us, all, as may compensate any former failings, and show the world how necessary a good, worthy Ministers are; who every way fit those places, and fill those orbs, in which God and the Church have set them: It is high time for us to get beyond all cold formalities, superficial solemnities, popular complyings, covetous projects, secular ambitions; Penurious pains, slacker care, and indiligent tendance, will not be sufficient to cure those diseases, we have now to contend withal; which are ingenious to avoid all cure, subtle to elude all skill, cunning to increase their maladies, cruel to spend their infection, and fierce to destroy their Physicians. Moderate and indifferent industry will hardly at any time convert sinners, and save souls; They are now like harder metals, which melt not but in such a degree of heat; Lest of all now, when error is adored for truth, sin and damnation itself are dressed up, and esteemed as a way to salvation: when hell itself is by some courted for heaven; and chains of darkness counted liberty (like those Succubas and Empusas, 
Philostratus in vita Apollon. T●yanaei.  which some men are reported to have espoused and embraced for beautiful wives.)  
There needs, now, besides preaching gifts, and oratorious breath, that vigour of grace; that spirit of zeal; that fervency of charity; that humble constancy; that magnanimous meekness, which may make us Ministers unwearied in our studies, frequent and fervent in praying, oft in fasting, attentively watching, tenderly weeping, charitably visiting, solidly instructing, and diligently examining, etc. In all wife and meek condescendings, even to bear with men's infirmities; to frustrate their passions; to receive their bullets and shot as upon Woolsacks; to overcome their oppositions by something of a softer yielding: still beseeching them and entreating them, to be reconciled to God in Jesus Christ, when they are to us irreconcilable. All obstructions of private peevishness, passion, hard speeches, haughty carriage, rough demeanour; all fashion of disdains, revenge, and secular contestations, must be removed as uncomely, uncomfortable, noxious: That people may see the blood of Christ softening us; and the bowels of Christ enlarging us, as brethren, as fathers, or mothers, as tender and careful Nurses in Christ's family.  
It is ever, and now most of all unseasonable (in so short and uncertain a moment, which is allowed us to preach, or people to hear, to learn, and to live in order to eternity.) to exercise Christians in continual disputes; to lead them in perplexed paths, full of briars and thorns; to waste their and our time in modern impertinencies; which will not profit a poor sinner, either living or dying. All times and pains is lost, which is not laid out in Cathechising, Preaching, and applying sound, wholesome, healing, saving, necessary truths; which really mend both mind and manners: either laying the foundations in principles, or maintaining them in doctrines, or building proportionably upon them in practics and comforts: where the truths of faith bear up the practice of an holy life; and an holy life adorns the Articles of true faith; where the Creed and the Decalogue go together: That besides the shows of leaves in doctrines and opinions; there may appear goodly fruits of purity, justice, mercy, charity, patience, peaceableness, civil obedience, self-denial, which are grown so much out of fashion.  
Alas! while poor people are a mused with novelties, (as Larks with dasing glasses): or picking up curiosities; or gazing at sublimities; or dubious in uncertainties; or entangled with subtleties; as Dear in acorn time, they forget their food, grow lean and fall into divers snares and temptations; into many lusts and passions; yea into the grave and pit of destruction, whence there is no redemption. Many (as leaves from trees in Autumn) every day drop away: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom.  and die in their mazes and labyrinths of Religion, by wearying themselves; in which they advance no more than birds in a cage, and blind horses in a mill: whereas a true Christian should every day grieve to see himself nothing advanced in true holiness, or solid knowledge: with grand steps he should be daily going onward and upward, with ample progresses and mighty increases, of sound knowledge, indisputable verities, unquestionable practices, of lie duties and heavenly conversation: (these are the steps by which holy men and women have ascended to heaven, and conquered the difficulties of salvation) That thus all the world might bless themselves to see the happy improvements of true Christians beyond other men; and the inestimable blessing of true and excellent Ministers pains among the filliest and worst of men in the dissolutest and worst of times.  
O let not us then of the Ministry stand still, and look on our own, and the Church's miseries (as the Lepers, or mothers did in sieges) till their children and themselves grew black with famine: You that pretend to stand before the Lord of the whole world, and the King of his Church; you that bear the name of the most compassionate Redeemer, who shed his blood for his Church, and laid down his life for his sheep; Do you never hear in the sounding of your own bowels the tears, sighs, and fears, of infinite good Christians; nor the voice of this English Zion, lamenting and expecting pity, at least from Ministers? Is it worth thus much misery to root up Episcopacy, to set up Presbytery, and to undermine both with Independency? All which might be fairly composed into a threefold cord of holy agreement: such as was in primitive times, between Bishops, Presbyters, and people; whose passions have now ravelled out peace by sad divisions, and weakened Religion by uncharitable contentions: Though Parliaments, and Assemblies, and Armies, and people, should be miserable comforters, passing by without regard and remorse; yea though some be stripping the wounded, and robbing this desolated Church; yet do not you forsake her, now she is smitten of God, 
Lamen. 1.12.  and despised of men: Is it nothing to you (O you that are more politicians, than Preachers) that pass by? Stand and see, if there be any sorrows like the sorrows of this reformed Church of England, wherewith the Lord hath afflicted her in the day of his fierce anger; It concerns no men more than Ministers to secure her, which hath received these wounds most-what in the house and by the hands of her friends; O give the Lord no rest, until he hath returned to this Church in mercy; if you can by counsels and prayers reform nothing in the public, yet let nothing be unreformed in your private; if you must be laid aside, as to the peculiar office of Ministers, yet you may mourn and pray the more in secret; That the Lord would breathe upon us, with a Spirit of Truth and Peace; of love and holy union; of order and humility; whereby none having any pride or ambition to govern, every one may be humbly disposed to be governed: For the great crisis of all Ministers distempers is in this; (not what Truths we shall believe; what doctrine we shall preach; what holiness we shall act; but) who shall govern? whether Bishops, or Presbyters, or people? yea the Keys of some men's pretended power hangs so at the people's girdle, that it is too near the apronstrings even of mechanics, and silly women.  
When a right temper of Christian humility and love shall be restored to every part, then will the spirits of Religion be recovered, and aptly diffused into every member of this Church; which blessed temperament, as Christian Churches enjoyed in their primitive, and florid strength; nor is it less necessary now, in their more aged, and so decayed, constitution; O let not after ages say, the Ministers of England were more butchers, than Surgeons: That they were Physicians of no value; neither curing themselves, nor others; If any of us have (not by malice so much as mistake) given stronger physic, and more grains of violent drugs, than the constitution of this or any well reformed Church can well bear, let us not be less forward, to apply such cordials, lenitives, antidotes, and restoratives, of love, moderation, concession, and equanimous wisdom, as may recollect the dissipated and reinforce the wasted spirits, which yet remain in this reformed Church, and the Ministry of it; On which the enemies round about do already look with the greedy eyes of ravens and vultures, expecting when its languishing spirits shall be quite exhausted, and its fainting eyes quite closed; that so they may draw away the pillow, and remaining supports, of civil protection from under its head; and violently force it to give up the ghost: that the reformed Religion, and Ministry of this Church may be at length quite cast out, and buried with the burial of an Ass; that neither the place of reformed Bishops, nor reformed Presbyters, nor reformed people, may know them any more in these British Islands.  
In the last place therefore, 
13. Humble address to those in power in the behalf of Ministers.  I humbly crave leave to remind those that act in highest places and power, who are thought no slight or shallow Statesmen; That, if neither piety to God, nor conscience of their duty, while they undertake to govern, nor charity to men's souls both in present and after ages, nor zeal for the reformed Religion, move them as Christians; nor yet justice and common equity, to the encouragement and preservation of so many learned and godly men, the lawful Ministers of this Church in their legal rights, and liberties; nor yet common pity, and charity to relieve so many pious men, and their families: If (I say) none of these should sway them, as men, or Christians, (the least of which should, and I hope greatly will) Yet worldy policy and right reason of State seems to advise the preservation and establishment of the (so much shaken) reform Religion here in England, which hath still deep root and impressions in the minds and affections of the most, and best people in this Nation: Nor can this be done by more idoneous means, than by giving public favour, encouragement, and establishment to the true and ancient Ministry, as to its main support; and to godly Ministers as its head-most Professors.  
If it be not absolutely necessary; yet sure it is very convenient, in order to the quiet and satisfaction of men's minds, (who generally think themselves most concerned in matters of Religion) either to confirm and restore to its pristine honour, order, and stability, the ancient Ministry of the Church of England, (which I have proved to be the only true succession of divine authority) or else wholly to remove it; and to set Religion upon some other basis: For neither the reformed Religion, nor its Ministry, can either long, or safely, or comfortably stand in so tottering and mouldering a posture; like the walls of some great old fabric, or ruinous Cathedral, swelling out, and threatening to fall. It were better to take it down, than to hazard its dangerous break, and precipitious tumblings; Scratches in Religion do soon fester, and easily turn to Gangrenes, which must either be speedily healed, or discreetly cut off.  
It were high proesumption for one to advise, who professeth his ignorance, in State Policies: yet common prudence shows, this to be the high way, and most compendious pass to public peace. Namely, 1. The settling of the reformed Religion in this Church of England, and its public Ministry, in comely government, competent maintenance, and holy succession. 2. The confirming, and if need be, explaining, or enlarging the Articles of the Church of England, in the main fundamentals of Religion, as Christian and reformed, both in things to be believed, and practised. 3. The restoring of that holy power and ancient exercise of Discipline to the Church, both in privater Congregations, and in public associations: which may both carry on true knowledge, piety, and charity in Ministers and people: Also recover the sacred Ordinances of Christ, and public duties of Religion to their primitive purity and dignity; which have been infinitely abased by Laymens' policies, Ministers negligences, and vulgar insolences; These would keep a fair course and form of Christian peace and holiness in the public, a midst lesser differences; and no less satisfy, than oblige every sober minded Christian; whose good examples have great influence on the generality of people.  
But if the vulgar rudeness, deformity, and inconsistency, be once taught, (by being tolerated) to slight, and scorn their Ministers, and in them all holy things, and true Religion; Either believing (as they are prone to do) that their Ministers are not invested by any due and divine authority in that Office and Ministry, any more than themselves are; nor are assisted by any special grace and blessing from God; if they suspect that civil Powers do set Divines at nought, and regard them no more, than as so many pretenders, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Naz. Celeusio judici. None can make conscience of humane laws, who disregards divine.  falsaries, and intruders: How willingly will the minds of common people, (whom nothing but Conscience, or the Sword keeps in awe and order) embrace any thing that makes towards laxation of duty to God, and observance to men? No water is more easily diffused, or more naturally strives, by its fluid nature to overbear, what ever bounds pen it up, or restrain it from wasting itself. Nor are such tempers slack, (where occasion tempts them) to revenge by their riots, all former restraints cast upon them, by any men, that sought to set limits, either of power, or piety to their lusts and passions.  
To avoid which rude and irreligious extravagancies of common people, 
14. Christian Ministers of all merit most public protection and favour.  all * wise Governors have still countenanced the public exercises of that Religion, which they owned and established as best; 
* Rex sacrificiis & Templis, & omni cultus Deorum & moribus & legibus praeerat. Pomp. Laet. de mag. Rom. Apud Aegyptios, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. St●b. in Reg. So Plato: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Adding all civil reputation, favour, and authority to the use of it, and chief to those, who were its prime professors and Ministers; who were ever 
* Caesar. ●el. Gal. l. 6. Magno apud eos sunt honore Druids; Name fere de omnibus controversiis publicis privatisque constituunt. Plaut. Rudent. Quis homo est tanta confidentia, Qui sacerdotem audeat violare? At magno cum malo suo fecit herclè. Liv. dec. 1. l. 2. Sacrificus Rex sacrorum dicebatur. Constantine the Great, always received the Orthodox and godly Bishops and Presbyters with all respect and veneration. Euseb. in vita Const.. Ministry of the Gospel was called Dei ficus ordo. Amb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clem. Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. or. 1. Reverenda ipsis Angeli●●s spiritibus Ministry, Ber. Columna Ecclesiae, Id. Honour sacerdotii firmamentum imperii. Tacit. de Judaeis, hist. 4.  unviolable in their public officiating; generally esteemed, as sacred, both for the protection they had from men, and the institution from divine power and wisdom; Which policy was not more wisely carried in all false and feigned religions, than justly and most conscientiously to be observed, as it ever hath been by all worthy and noble minded Christians, (either Princes or States) in that, which we hold to be, and profess, as the only true, Christian and reformed Religion: whose Oracles, Doctrines, institutes, offices, authority, and ministry have their original, not from man, but from the only wise and true God; who, first sent his Prophets, and servants; after that his Son (the Lord Jesus Christ) to be not only a fulfiller and establesher, but also a Preacher of righteousness to mankind; whose preaching, Prophetic, or Ministerial office, (as to extern and visible administrations) the holy order and due succession of Ministers do supply; and in the same power succeed by his special mission and appointment in the Church.  
Whose most sacred Mysteries, for infinite wisdom; for inestimable mercy; for unparallelled love; for holy precepts; for divine examples; for precious promises; for ancient and undoubted Prophecies; for exact fulfilings; for apt institutions; for suitable Ministry; for beautiful order; for blessed comfort; for sweet peace, and mutual charity (which are, or aught to be) among the true professors of it, infinitely exceeds all the wisdom, designs, desires, and thoughts of all those, that ever pretended to any Philosophy, Religion, virtue, sanctity, or felicity. All which come far short, as of the inward comfort of men's consciences, so of that outward beauty, peace, and order, which do most bless humane societies; which bonds of public tranquillity, all true and unpragmatick Ministers of the Gospel of peace, do most effectually lay (in Christ's Name) upon men; In which regard, of all ranks of men and orders, they deserve best of mankind, where ever they live; while they keep within those Evangelicall bounds, that holy and humble temper, which becones them; and which is proper to the Spirit of the Gospel. Constantine the Great writes: 
Euseb Eccl. hist. l. 10. c. 5.  The greatest safety or danger to any State comes by Religion; if the reverence of it be weakened and honour abated, dangers attend: if by Laws and authority it be settled and preserved, great blessings follow, etc. So that no men seem more to fight against their own peace, than those that suffer the ancient Ministry and true Ministers of Christ to be destroyed, or disregarded in any Christian Nation; which will be interpreted a fight against God, and an opposing Christ Jesus; who as he is the only true rock, on which the Church is to be built, as to internal comfort, and eternal happiness; so he hath regulated it as to external order, beauty, and harmony; and this not by every unskilful hand, that hath a mind to be muddling; but by such, as he hath appointed to be tried, approved, and rightly ordained to the work of edifying the Church in truth and love: 
Vicisti Galilae, vicisti. Julian dying cries. 1 Pet. 2.6.8.  This Galilean must overcome: Christ will no doubt prove as a stumbling stone; so a rock of ruin and offence, to all those that dash against him, in this Ordinance of his holy Ministry; which, though it seem small, and contemptible to those, that think themselves Grandees, (in power, and policy) yet as it was not cut out by humane hands, so it will be a very burdensome stone to all, that think to lift it out of the way, and lay it aside, from being an holy function, and divine institution.  

15. The Ministers of Christ not safely to be injured.  I think therefore (under favour) that it will be not the least point of wisdom, and policy, in those who by exercising magistratick power stand most accountable to God and man, for the support of the Ministry; to hearken to, and follow that grave counsel; 
* Act. 5.35. Greg. Naz. tells us that Saint Basil the Great was in so great reverence in the Church; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They could not be friends with God who were at enmity with Basil. orat. 16.  Take heed what you do to these men, who are the rrue Ministers of Jesus Christ, the messengers of the most high God, who preach to you the way of salvation. For if their function, mission, and Ministry be from Christ, (which I have proved, and those can hardly doubt, who are so much enlightened by Scripture, as some are, who may yet be blinded by secular interests) it shall prevail, though it be in the way of being persecuted: Humane malice may a while oppose; but it shall not quite blow out, quench or smother those burning and shining lights of the Church: Which it would do with no less detriment to the Church, and State; than if it should extinguish the flame, light, and lustre of the Sun in the Firmament; 
* Vide Jer. 33.20. which Prophecy is clear for a constant and immutable Ministry in the Church of Christ.  Nor are those ordinances of heaven, and that Covenant God hath made in Nature, more necessary, or less durable, than are these, of holy Ministrations, and Evangelicall Ministry, which God hath appointed for Christ in the Church; It is but little, and with far less comfort, that we see, of God in the creature; than what we see of him in Christ; nor are the beams of the Sun so glorious, or necessary, 
Mal. 4. Rom. 10.18.  as these of the Sun of righteousness, which are diffused by his Ministers; which are as his wings, by which he hath moved into all parts of the earth, and his voice hath been heard to the ends of the world.  
And truly the most judicious Christians, who are able to discern the day of God's visitation, 
Gildas de excid. Brit. de plores the sacrilegious injuries and neglect of holy men and holy duties before those miseries.  do look upon this shaking and battery made by some men, against the public office, and authority of the Ministry of this reformed Church of England, to be nothing else, but the effects of those counsels and plots, which are always contriving by the powers of darkness, and the gates of hell, against God, and Christ, against the Orthodox Faith, and purest Churches; And however they shall never prevail to destroy the true Christian reformed Religion, in all places; yet they may occasion its ebbing, and receding from a negligent, wanton, and ungrateful people, who love Apostasies, 
Isai. 1.5.  and increase back-slidings; as many in England seem to do: It may provoke the Lord to transplant the Gospel to some other Nation, which shall bring forth better fruits; and leave our houses desolate, who brought forth such sour grapes, as these are, wherewith, after so many hundred years, 
Decr. 32.6.  some men now seek to requite the Lord and his faithful Ministers in this Church; what can indeed be expected, but some fatal Apostasy, either to gross superstition, or Atheistical liberty, or heathenish barbarity? which is nigh at hand, and even at the door; when once the divine honour, and succession of the Evangelicall Ministry is outed, and overthrown; for what else can follow, when people shall either have no true Ministers; or be taught to believe that they need not any; and have no more cause to regard them that are such by profession, than so many Mountebanks; whom no man is bound in reason, honour, conscience, or civility to hear, obey, maintain, or reverence, as having no higher mandate, mission, or authority, than from their own minds, or people's humours?  
To prevent which direful sin, shame, and mischief; to give some stay to the fears, and life to the hopes of thousands, besides (and better then) myself, I have taken this boldness upon me (by God's direction and assistance, (as I trust) though unknown, and not much considerable to the many excellent Christians, 
16. The preservation of the honour of the Ministry most worthy of all excellent Christians.  which are yet in this Church, and least of all to those in power, whom the matter most concerns) with all due respects, all Christian charity, and humility to present to the public view of all those (whom this subject of the Ministry and reformed Religion doth concern) these most sad and serious thoughts of my heart, which are not bufied about Prophetic obscurities, or Apocalyptick uncertainties; which may please melancholy fancies, and abuse curious readers: but about a matter most clear, from Scripture; most necessary, to the being of any true Church in this world; to the comfort of every true Christian; to the succession of Religion in after ages. None of which can be kept in any way of Gods revealed will, and ordinary providence, but only by a right and authoritative Ministry; which carries a relation and bond of conscience with it, between Minister, and people; which cannot be had, unless we still keep to the pattern, which Christ hath set us, and the Church of Christ in all ages followed; without any falsity; though not wholly without some infirmity.  
Nor is there any thing, wherein men of the highest power and excellency can show themselves more worthy of the name of Christians, than in their endeavouring effectually to restore, and establish the due authority and succession of the Ministry; by being patrons, incouragers, and protectors of all able, and peaceable Ministers and their calling: Whose honour is Gods, and will redound to theirs, whom God shall so far bless, as to make them instruments of so noble, and most Christian a work; But they had need to be Herculesses, men of most divine virtue, and resolution, that encounter the many headed hydras, and various monsters, which are at present set against the Ministry of this Church.  
What ever censures any other actions of men may lie under (which God will judge) and of which they may have more cause at last to repent, than to boast) yet this (the vindicating and establishing of the true Ministry and its authority) they shall have of all things the least cause to repent of. Nor (I hope) will any worthy men give me (or any other Minister) cause to repent, that I have presumed to become an humble suits, and a faithful Monitor, in a matter of so great and so religious concernment; yea, peradventure I may find favour, (which God can only give in the eyes of men) as Abigail did in David's; 
1 Sam. 25. 33●  who blessed God for her seasonable diverting of him from that excess of vengeance, to which immoderate passion had tempted him; It is not safe to treat those as enemies, which are Gods friends, and friends to men's souls; It was an action only fit for Saul, (whom God had forsaken) to destroy the Priests of the Lord, 
1 Sam. 18.  as enemies and traitors. If any consecrated vessels of the Temple should have soil, or decays on them, yet none but Nebuchadnezars, Belshazzars, or Antiochusses would quite break them in pieces, or melt them, and profane them; No time can be too long, no counsel too deliberate, before Christians put so severe a purpose in execution, or gratify any party without hearing all sides; Nor should they, that dis-advise from it upon sober, and good grounds, be less acceptable to men in power; than any of those, that prompt and incite to so hardy and hazardous an adventure.  
This gives me some hope if not of acceptance, yet at least of pardon, for either that prolixity (for which none can do greater penance than I have) or for that plainness, by which I may exercise any man's patience, who vouchsafes to read this my Apologetic defence: 
17. The Author's excuse for the prolixity of this Apologetic defence.  wherein I have not forgot, that, as it is written in a busy and pragmatic age, so possibly it may fall into the hands of some persons, whose employments admit of little leisure, for such long discourses, or tedious addresses: But, as others in reading may be prone too much to remember their momentaries; so I in writing have chief considered my own, and others eternities. I have weighed with myself, how important a business God had laid in this upon my heart; and my heart upon my hand; The vehemency and just zeal for which, hath still dictated to my pen both this spur and excuse; That in a Cause of so great consequence, it were not only a sin for me to say nothing, but to say little; lest shortness of speech should detract from the worth of the matter; Weak shadows would argue faint flames; either a dimness in that light, or a chillness in that heat, which ought to attend a business, which (to my judgement) seems of infinite importance to present, and future times; So precious a Jewel, as the true Ministry of the glorious Gospel of Jesus Christ, was not to be set with an unhandsome foil, or by a slight and perfunctory hand. I know small fires and short puffes, will not serve to make great irons malleable; No Devil is harder to be unmufled and detected, than that which conceals itself under Angelic masks, which some weak and credulous souls think a sin, to lift up, or to suspect. 
2 Cor. 2.11.  But we are not ignorant of Satan's devises; No dross, or mass of corruption is more untamable, and unseparable from man's nature than that of sacrilegious enmity against Christ, the Gospel, and the Ministry while they have any thing to lose.  
I am sure, what ever we or our posterity of this Nation may want, we cannot want Christ, or the true light of the Gospel, in its power and authority, without being a most unhappy Nation; To which, if the preservation of a learned, godly, and authoritative Ministry in a due ordination and divine succession, (such as was of late and still is, (though much wasted and weakened in England) be not thought necessary; truly no more will the Scriptures, nor the Sacraments, nor the peace of Conscience, nor the pardon of sin, nor the saving of souls ere long be thought necessary; No nor the excellency of the knowledge of our Lord Jesus Christ; whose Name and Worship will shortly be, either shamefully abused; scurrilously despised; (as now it is by many) yea and clean forgotten, by the profane, stupid, sensual, and Atheistical hearts of men; unless there be some men, whose special calling and commission, from God and man, shall both enable and ordain them to preach and administer holy things in Christ's Name; whose duty and conscience so commands them to serve God and his Church, that they cannot be silent, or negligent without sin.  

18. men's proneness to Apostasy without a true Ministry.  To expect that arbitrary, and occasional Preachers will do the work of Christ, and the Church; is as vain, at to think, that passengers or travellers will build, and plant, and sow, and fight for men in their civil occasions; The men of this world, will find many other employments of greater honour, credit and content, than to preach the Gospel, with the cross of poverty, and contempt upon them; (which is ever crucifying the world, and must expect to be crucified by the world;) It's rare to find any generation of men that are truly favourers of Ministers, or the Gospel; therefore they are ever grudging at all cost laid out on Christ's account, as lost and going beside their Mill, who had rather be saviours, than saved by him; Nor is the opinion, which sober men generally retain of the excellency and necessity of Christian Religion, in order to their salvation, sufficient to keep it up to a constancy and succession, without a true powerful and authoritative Ministry: For we see that, although nothing concerns men more, than to believe there is a God, (the supreme good) of whose goodness, bounty, power, and protection we have every moment need, use and experience; and upon whose mercy our sinful mortality can (only) with any reason depend, both living and dying for our eternal welfare; yet many (yea most of men) are ready to run out to Atheism, 
To Atheism.  and to live without God in the world, unless they have frequent and solemn remembrances, (besides their own hearts) to put them in mind in their dependence on, and duty to God; In like manner, although nothing should be more welcome to mankind, (because nothing more necessary) than the news of a Saviour for sinners; 
To Unbeleif.  yet the bitter root of unbeleif, and many sensual distractions, which are in men's hearts and lives, are prone to entertain nothing with less liking, than the hearing and obeying of this holy Gospel; though applied to them in the best and winningest matter, that humane abilities can attain: Nature and Reason teach there is a God, and no miracle was ever wrought to convert Atheists; but the mystery of Salvation by Jesus Christ crucified is by no light of nature or reason attainable; and needed both miracles at the first planting, and a constant Ministry for the continuing of it in the world.  
If then men be naturally so much aliens from the life of God, and so much enemies to the cross of Christ; it is not like they will ever be so good natured, as seriously to undertake the constant task, care, and toil of preaching to others; especially, when they have no call to it, but their own, or others pleasure; no conscience of it, as a divine Office, and duty; no promise, or hope of divine assistance, or blessing in it; no thanks for it, or benefit by it, either from God or man: Alas, these warm fits and gleams of novelty, curiosity, popularity, pride, wantonness, self-opinion, and selfseeking; (which seem to be in some men, who count themselves gifted, prophetic, specially called, 
The valour of cowards, and the virtues of hypocrites are in the eyes of their Spectators.  and inspired) these will soon damp to coldness and deadness, when once either their design, which is bad; or their weakness, which is great; or their folly, which is gross, shall be 
* 2. Tim. 3.9.  manifest to themselves, and to others, as it is already to very many, good Christians; who find, that all the frolic and activity of those men, is but helping forward the pragmatic policies of those, who study to ruin this, and all reformed Churches; For if once true and able Ministers be cried down, cast out, and cut off as to right succession; the true Religion, as Christian, and reform too, cannot (without a miracle) continue, but must needs be overrun with brutish ignorance, damnable errors, and barbarous manners; which are already prevailed much in many places, partly for want of able Ministers, and partly by the people's supine neglect of public duties, and despising their true Ministers, under pretence of engraffing to new bodies, and adhering to new gifted Teachers and Conventicles; which we find breed up few or none in knowledge, or piety; but only transplant proficients out of other men's labours, and nurseries: the mean time the younger sort generally run out to ignorance, and the elder to what liberties they most affect; for want of that settled Ministry, order, and government, which ought in Religion, and reason of State to be both established and encouraged.  
For my own particular, 
19 The Author's integrity.  I have obtained all I designed by this defence, if I may but put all excellent Christians, and those chief (whom it most concerns) in mind of that, which I think they cannot forget, or neglect without great imprudence, as well as sin: nor will any man be excusable, who doth not with his best endeavours promote it. No private ends, or sinister passion of envy, covetousness, or ambition; no fear, or contempt of any m●n, hath any ingrediency in this piece, 
Animi directa simplicitas satis se ipsa commendat. Amb.  (however, in other things, no man is more prone to discover how weak and sinful a creature he is, without God's grace) I have nothing of private interest, for profit, or honour, to crave, or expect from great or good men; Indeed they have little or nothing left to tempt men with: I have more than I can merit, or well account for; yea I have enough; through the bounty of God, 
Satis habeo si res meae nec mihi pudori, nec cuiquaum on●ri f●rent. Hortalus apud Tacit. An. 4.  and the blessing of one (to me) Inestimable Jewel: whose virtuous lustre both beautifies and enricheth my life, to an honourable competency, and a most happy tranquillity, whose every way most over-meriting merits have deserved, as much as can be, to be consecrated by my pen to an eternity of gratitude and honour.  
I have seen so more than enough of the world's vanity, madness, and misery; that I do not desire any thing more, than to spend the remainder of my life in a contented privacy to the glory of God, the honour of this Church, and the welfare of posterity; If I were offered the choice of all wishes, and the fulfilling of them in this world; I would desire nothing, next that justice which is the conservatrix of all civil peace and society, but this, That such as are able, would so far consider the honour of God, and the welfare of the Church of England; as to become Patrons, and incouragers of good learning, and the reformed Religion; and to this purpose, that they would establish that holy Discipline, right order, ancient government, and divine succession of able Ministers, which ought to be in the Church of Christ.  
In reference to the general function, and fraternity of whom, I cannot but entreat, and offer thus much at least as I have done, which cannot be to any good man's detriment, or the Publiques injury: For it is not a pleading for a restitution of those honours, lands, jurisdictions, and dignities, which were by pious donation, and devout laws appropriated to that profession: I know how vain and unseasonable a motion it were to crave the restoring of honours, goods, and estates of those who are now almost reduced to petition for their liberties and lives. (It is nobler (since God will have it so) for Clergy men to want those blessings with content, than to enjoy them with so much envy and anger; as in this age seems inseparable from Bishops and Ministers in any worldly prosperity) Nor is it a challenging of those immunities, 
Primum Ecclesia Dei jura, atque immunitares sum habeto. inter Leges Edgari.  and privileges, which the laws Imperial, and Nationall, every where among Christians indulged to the Clergy; we must learn to think it freedom enough, if we may have leave but to preach and practise the Gospel of Jesus Christ, which is our duty and dignity; we must esteem it a great privilege now to be but exempted from vulgar rivalry and mechanic insolency; which dares not only to intrude into Ministers Pulpits, but to pull them out by unheard of outrages; not suffering the Church to be their Sanctuary. We claim not exemption from civil Magistrates Court-censures, and jurisdictions, (as was of old in many cases) our aim is so to do all things, as shall fear no men to be spectators; nor our enemies to be our judges: Nor can we have so full and desirable a revenge on our enemies, as to do well; who are never more sorry, than to see any true Minister live unblamably and commendably. We dare not crave to be eased of public taxes, either in whole, or in part; Notwithstanding (for the most part) our charges are great, our live small, and but for life; yea and but the wages for our war and work; (while we serve in a better Militia:) It matters not what our secular burdens be, so as we may make the Gospel any way less burdensome, or more welcome to our hearears: We urge not that common liberty which we have; and our joint interest in the public civil welfare, as men; while yet we are made uncapable, and the only men of any calling that are excluded from all public votes, counsels, or influence; when yet any trade may invade our calling, and usurp our Ministry: It is well, if we may be suffered to be of God's Counsel; and permitted to acquaint others with it, in order to their salvation; our ambition is, so to live, that the diminutions, contempt, and poverty, cast upon the Ministerial order (as to all secular privileges or interests) may be no disparagement to our function, any more than it was to Primitive Bishops and Presbyters; who by their constant patience and humility gave greatest Testimony to the truth of the Gospel: whom their preaching moved not, their patience did. Yet, 
Quos praedicatio non potuit, illos vicit praedicantium patientia; quos documenta Evangelica non moverunt, de istis bene toleratae injuriae tandem triumpha●unt. Hom. de Eccl. prim. persec.  it will be little to the honour of this Nation, which as yet professeth the Christian Religion, to treat the Ministers of Christ after the rate, that Diocletian, or Maximinus, or Julian did; or as those primitive persecutors, either heathens, or heretics; or as the Mahometans at this day do; under whom, it is a favour to tolerate any Christian Bishops, or Preachers, or Professors, among whom, even the remaining Embers of Christianity are almost raked up, and buried, under the oppressions, poverty and barbarity used against them and their Ministers. Nothing hath a deeper and sharper sense upon my soul, than when I see, not only the great and heavy distresses, which already have, and will further fall on many, and most of my betters and brethren; (who as learned, godly, and ingenuous men, merit something at least of compassion;) but, chief, when, by foresight of future times, I consider, not without grief and horror, the great decays, if not utter vastations, of the reformed Religion; and of that true piety, which such hath heretofore so flourished in England) through the want of true, able and authoritative Ministers, all those inundations of ignorance, error, superstition, and confusion will certainly flow in, which all good Christians would most deprecate both from God and man; my own, and other men's serious sense of all which, I shall much grieve to find either unacceptably, 
* Fructus est laboris & finis operis placere melioribus. Sym. Ep.  or unsuccessefully expressed in this Apologetic defence; which is humbly presented to the Christian candour, and submitted to the judgement of all those excellent Christians, whom it most concerns, and to whom it is directed; the least of whom I would not willingly offend.  

20. Deprecation of offence. Non laudes sed laudanda quae●●.  Beseeching them in the name of our Lord Jesus Christ, to accept in the spirit of meekness and love, what I have written (I hope) as becomes a Christian, and a Minister of the Gospel in this reformed Church of England; Also to cover with the vail of charity, what ever infirmities may appear, as in a frail and sinful man; who knowing, that I had chief to contest with some men, that are wise in their own conceit, 
Prov. 26.4.  thought it a part of wisdom, in its season to answer them, according to their folly. And when I considered, that these Antiministerial spirits, if they fear God, yet they seem little to reverence men, either in the hoary heads of pious antiquity declaring its judgement in the writings of the Fathers, Canons of Counsels, and histories of the Church; or in the learned judgement of those excellent Authors of later edition, (who are all against them) It hath made me the more sparing in so clear and confessed a cause, to cite their infinite Testimonies: My intent being, neither to make this Apology a flag of ostentation, for great reading: nor yet to crowd up and smother these men, merely with numbers of names and quotations, (which is very easy) but rather to breathe upon them with the breath of life, and to convince them with Scripture, and right reason; which may serve to meet with any in the ordinary roads of rigid Separatists, Papists, and Socinians; as for Seekers, Enthusiasts, Seraphicks, and Ranters, they commonly fly like Night-ravens and Scrichowles, so much in obscurities, that I can hardly see them; though I oft hear their ominous voices portending utter darkness, after their evening fulguratings and flashes: when I meet with any of these, I thought it my duty, and honour not to give them way; though indeed I know nothing probable to conquer such obstinate passions, to confute such proud ignorance, or to curb such wanton liberties, as these unruly spirits pretend to, but only the hand of God in sickness, poverty, terror, and improsperity: A little winter of affliction will easily kill all those vermin of opinions, which are bred in a summer's toleration, through health, plenty, successes, preferments; and which seize at length the very heads and hearts of men.  
If any Christian, through mere simplicity, and honest credulity, have erred; not daring to take the hundred part of that confidence to maintain Truth, or to assert worthy Ministers, and the right way of the reformed and Christian Religion, which others do, to broach, and abet their desperate errors and calumnies: I hope I have (as my purpose is) offered to those well meaning Souls, in all plainness, and charity, what may redeem them from those many false, and erratic fires, which seek to seduce them, from their true Ministers, whom the light of right reason, and Scripture, and experience will show them, are as much to be loved, honoured and esteemed, as ever any Ministers of the Gospel were to any Christians in any Church, since the Apostles time.  
If any rude and injurious detractors, being over grown with proud and presumptuous flesh, instead of healing, rise to insolent humours, and intolerable inflummations, railing, defaming, decrying, and speaking all manner of evil falsely against worthy Ministers, and their calling; being resolved, and having vowed, 
Act. 23.14.  as the forty men against Saint Paul, quite to destroy them; The corrasives or burnt alum here and there sprinkled on the plaster of this Apology is purposely to meet with, and to eat out that proud and dead flesh, which may be in their corrupted minds and benumbed consciences. The sober Christian must not think, that every one that makes a sour face or wry mouth, or wincheth at this Apology, or passeth a severe, slight, or scurrilous answer upon it, or its author, is presently hurt or injured by me, or it, further than he whose bones are broken, is hurt by one that strives to set them; or he that hath ulcerated sores, is by him that seeks to search and heal them. These men I must needs offend as to their distemper: I did design it; I ever shall offend them, if I will defend this Truth; It is my duty, and charity, by displeasing them, to do them good: Apoplectic diseases are incurable, till sense be restored; some men are benumbed, and past feeling; I cannot live, or die in peace, if I should hold my peace, when I ought to rebuke, and with all authority, 
Ephes. 4.19.  (because with Truth and good conscience; in the name of Christ, and of all my brethren) the intolerable vanity, ignorance, pride, arrogancy, and cruelty of those, who have set up themselves above, and against all those, that are the ordained, reformed, and faithful Ministers of this, or any other Christian Church; In whom they list to find nothing but faults, and insufficiencies; while they boast of their own rare accomplishments; which are not where to be found, but in their proud swelling words, by which they lie in wait to deceive the simple and unstable souls.  
I could no longer bear their insolent Pamphlets, 
2 Pet. 2.18.  their intolerable practices, their uncharitable projects, against the glory of Christ, and the happiness of this reformed Church, and Nation; It grieved me to see so may Shipwrackt souls; so many tossed to and fro, who are floating to the Romish coast; so many overthrown faiths; so many willing and affected Atheists; so many cavilling Sophisters; so many wasted comforts; so many scurrilous and ridiculous Saints; so many withered graces; so many seared consciences; so many sacrilegious Christians; so many causeless triumphings, of mean persons, over learned, grave, and godly Ministers; I was troubled to behold so many fears, yet so much silence, so many sighs and sorrows, yet so much dejection, and oppression of spirits, such over-awings, in those men, whom it becomes in a spiritual warfare to encounter with beasts and unreasonable men, as being sure to overcome at last; Therefore (among others) I desire, this apology may be a monument of my perfect abhorrency and public protestation against all evil counsels, and violent designs used against this reformed Church, its Religion, and Ministry: when posterity shall see the sad effects of some men's agitations. I expect no acceptance from any men further, than I may do them good: Such as refuse to be healed by this application, probably their smart will provoke them to petulant replies, which as I cannot expect from any sober, and serious Christian; so to the wantonness of others, who are woeful wasters of paper and ink, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato in Crito.  I shall never have leisure to attend; I have better employment, whereto I humbly devote the short remnant of my precious moment; even to the service of Christ, of this Church, and of all those excellent Christians in it; to whose favour this sudden Apologetic defence is humbly dedicated, in the behalf of the Ministry of this Church of England, by their humblest servant in the Lord   
I G.  
FINIS.   

A Table of the chief heads handled in this Defense of the Ministry of the Church of ENGLAND.  

THE Address. pag. 1.  
The Cause undertaken, p. 2  
and recommended to excellent Christians. p. 3  
The honour of suffering in a good cause. p. 4  
Humble monition to those in power. p. 6  
Of ingenuous Parrhesie. p. 7  
Of Apologetic writings. p. 8  
The Author's integroty and sympathy. p. 9  
Of Minister's Lapse. p. 10  
Of their former Conformity. p. 11  
An account of Mr. Chibalds too books touching Lay Elders. p. 13  
Weak conjectures at the causes of Ministers Lapse. p. 14  
Of true Honor. p. 17  
The main cause of Minister's lapse or diminution. p. 20  
Of Ministers as Politicians, pragmatics, polemics. p. 24  
What carriage best becomes Ministers in civil dissensions. p. 25  
Of Ministers indiscretions and inconstancies. p. 28  
The way of Ministers recovery. p. 29  
Vulgar insolency against Ministers. p. 30  
Antiministerial malice and practices. p. 34  
Ambitious and Atheistical policies against them. p. 35  
The joy and triumph of the enemies of the reformed Religion. p. 39  
The Ministers of the Church of England neither Usurpers nor Impostors. p. 40  
The sympathy of good Christians with their afflicted Ministers. p. 42  
Their plea for them, against Novel and unordained Intruders. p. 44  
The right succession and authority of Ministers a matter of high concernment to true Christians. p. 48  
Who are the greatest enemies against the Ministry of this Church. p. 49  
Matters of Religion most considerable to Statesm n. p. 50  
The just cause godly Ministers have to fear a●d complain. p. 52  
Ministers case unheard not to be condemned. p. 55  
The character of a good Minister, such as is here pleaded for. p. 58  
Ministers excellencies are some men's greatest offence. p. 61  
Ministers infirmities vitiate but not vacate their Authority. p. 62   

I. The first Objection or Quarrel of the Antiministerial faction against the Ministers of England, as being in no true or right Church way. p. 65  
Answ. Vindicating the Church of England. p. 66  
1. As to Religion internal. Ibid.  
It's power on the heart: p. 67  
I●s ground and rule as to holiness. p. 68  
Of fanatic fancies in Religion. p. 69  
The Souls true search after God, and discoveries of him. p. 71  
Of the Souls Immortality. p 73  
Man's improvement to the divine image. p. 74  
True Religion as internal estates in Christ, and in the true Church. p. 76   

II. Of true Religion as external or professionall in Church society. p. 77  
Of the Church as visible and Catholic. p. 78  
Of a Nationall Church. p. 80  
The order and charity which befits Christians in all social relations. p. 82  
Papal and popular extremes touching the Church. p. 84  
The Roman arrogating too much. p. 85  
Of Infallibility in the Church's Ministry. p. 88  
Of Churches reduced only to single Congregations, or Independent bodies. 91  
The primitive way of Churches and Christian communion. p. 92  
The National communion or polity of the Church of Eng. justified. p. 95  
The mincing or crumbling of the Churches pernicious. p. 96  
Of Religion as established and protected by Civil power. p. 99  
Of the subject matter or members of a Church. p. 101  
Of Parochial congregations. p. 102  
Of Communicants. p. 103  
Of Minister's duty to Communicants. p. 104  
Ministers in each Parish not absolute Judges, but Monitors and Directors. Ibid.  
Good Discipline in the Church most desirable. Ibid.  
Of Jurisdiction and Judicatories Ecclesiastical. p. 105  
Of the common people's power in admitting Communicants. p. 106  
Of a Church Covenant; its Novelty, Infirmity, Superfluity. p. 110  
The essentials and prudentials of a true Church in England. p. 112  
Of being above all Ordinances, Ministry, and Church society. p. 113  
People's incapacity of gubernative power, Civil or Ecclesiastical. p. 115  
Of Magistrates and Ministers. p. 117  
Of the Plebs or people's judgement in matters of doctrine or scandal. p. 119  
Tell it to the Church; in whom is power of Church discipline and censures. p. 121  
Of Synods and Counsels. p. 126  
Of prudential Liberty and latitudes in Church polity. p. 127  
The rash and injurious defaming of the Church of England riseth from want of judgement, humility or charity. p. 129  
A pathetic deploring the loss and want of charity among Christians. p. 131   

II. Grand Objection against the Ministry, as no peculiar Office or distinct Calling. p. 143  
Answ. The peculiar Calling of the Ministry asserted;  
1. By Catholic testimony, both as to the judgement and practice of all Churches. p. 144  
The validity of that testimony. p. 146  
2. The peculiar Calling or Office of the Ministry confirmed by Scripture. p. 152  
1. Christ's Ministry in his Person. p. 153  
2. Christ's instituting an holy succession to that power and Office. p. 154  
3. The Apostles care for an holy succession by due ordination. p. 155  
4. Peculiar fitness, duties, and characters of Ministers. p. 157  
5. Peculiar solemnity or manner of ordaining or authorising Ministers. p. 158  
6. Ministers and People's bounds set down in Scripture. p. 160  
3. The peculiar Office of the Ministry confirmed by principles of right reason and order. p. 162  
4. By the proportions of divine wisdom in the Church of the Jews. p. 164  
5. By the light of Nature and Religion of all Nations. p. 165  
6. The Office of the Ministry necessary for the Church in all ages, as much as at the first. p. 166  
7. The greatness of the work requires choice and peculiar workmen. p. 169  
What opinion the Ancients had of the Office of a Bishop or Minister. p. 172  
8. The work now as hard as ever, requires the best abilities of the whole man. p. 175  
9 Use of private gifts will not suffice to the work of the Ministry. p. 179  
10 Ministers as necessary in the Church as Magistrates in Cities, or Commanders in Armies. p. 180  
Christian liberty expels not order. p. 181  
11. Peculiar Office of Ministry necessary for the common good of mankind. p. 183  
12. Necessary to prevent Errors and Apostasies in the best Churches and Christians. p. 185  
To which none more subject than the English temper. p. 186  
Conclusion of this Vindication of the Evangelicall Ministry as a peculiar Office. p. 187   

III. The third Objection against the Ministry and Ministers of this Church; from the ordinary gifts of Christians, which ought to be exercised in common as Preachers or Prophets. p. 189  
Answ. The gifts of Christians no prejudice to the peculiar Office of the Ministry. p. 190  
Reply to the many Scriptures alleged. p. 191  
Of right interpreting or wresting the Scriptures. p. 194  
The vanity and presumption of many pretenders to gifts. p. 197  
Their arrogancy and insolency against Ministers. p. 199  
Gifted men compared to Ministers. p. 201  
The ordinary insufficiency of Antiministerial pretenders to gifts. p. 202  
Gifts alone make not a Minister. p. 204  
Of St. Paul's rejoicing that any way Christ was preached. p. 205  
providential permissions not to be urged against divine precepts or Institutions. p. 206  
Antiministerial Character. p. 209  
Churches necessities how to be supplied in cases extraordinary. p. 210  
Of Christians use of their gifts. p. 211  
* Answer to a Book, called, The people's privilege and duty of Prophesying, maintained against the Pulpits and Preachers encroachment. p. 214  
Of people's prophesying on the Lord's day: p. 215  
Or on the Weekday. p. 218  
Of primitive Prophesying. p. 220  
Ministers of England neither Popish, nor superstitiously pertinacious, as they are charged in that book. p. 221  
The folly of false and feigned Prophets. p. 227  
The sin and folly of those that applaud them. p. 228  
The Author of this Defense no way disparaging or damping the gifts of God in any private Christians. p. 230  
Ablest Christians most friends to true Ministers. p. 231  
Ordinary delusions in this kind. p. 232  
The plot of setting up Pretenders to gifts against true Ministers. p. 233   

IU. Objection. The first Cavil or Calumny: Against the Ministers of England, as Papal and Antichristian. p. 237  
Answ. Papal Usurpations no prejudice to Divine Institutions. p. 238  
The moderation and wisdom of our Reformers. p. 239  
What separation is no sinful Schism. p. 244  
Of Antichristianisme in Errors, and uncharitableness. p. 245  
Our Ministry not from Papal authority. p. 247  
True reforming is but a returning to God's way. p. 248  
Of the Pope's pretended Supremacy in England. p. 249  
Of our Reforming. p. 251  
Of extremes and vulgarity in Reformation. p. 253  
The holy use of Music. p. 254  
Divine Institutions incorruptible. p. 256   

V Objection. The second Cavil or Calumny: Against Ministers as ordained by Bishops in the Church of Eng. p. 259  
Answ. Of ordination by Bishops. p. 260  
Of Bishops as under affliction. p. 261  
Of right Episcopal order and government in the Church of Christ. p. 262  
Reasons preferring Episcopal government before any other way. p. 263  
Vulgar prejudices against Episcopacy. p. 271  
The other new modes unsatisfactory to many learned and godly men. p. 272  
The advantages of Episcopacy against any other way. p. 273  
The Character of an excellent Bishop. p. 273  
Of Regulated Episcopacy. p. 278  
Bishops personal Errors no argument against the Office. p. 279  
What is urged from the Covenant against Episcopacy Answered. p. 280  
Prelacy no Popery. p. 281  
Bishops in England ordaining Presbyters did but their duty p. 283  
Alterations in the Church how and when tolerable. p. 284  
Episcopacy and Presbytery reconciled. p. 286  
Personal faults of Bishops or Presbyters may vitiate but not vacate divine duties, p. 289  
Ordination by Bishops and Presbyters. p. 289  
Of the People's power in Ordination. p. 291  
People have no power Ministerial. p. 292  
People's presence and assistance in Ordination. p. 296  
The virtue of holy Ordination. p. 303  
Of Clergy and Laity. p. 303  
Right judgement of Christian Mysteries. p. 305  
Efficacy of right Ordination. p. 308  
The Holy Ghost given in right Ordination, how. p. 311  
Of Ordination misapplyed. p. 318  
Insolency of unordained Teachers. p. 319   

VI Object. The third Calumny or Cavil: Pretending special Inspirations and extraordinary gifts beyond any Ordained Ministers. p. 361  
Answ. Of the holy Spirit of God in men by way of special Inspirations. p. 363  
The trial of it 

1. By the Word written. p. 365  
2. By the fruits of it. p. 369    
The Influence of God's Spirit how discerned. p. 371  
The vanity and folly of specious pretences. p. 372  
Of true holiness and real Saints. p. 375  
Vulgar mistakes of Inspirations. p. 377  
These Inspirators compared to Ministers. p. 382  
The blessings enjoyed by ordinary gifts in good Ministers. p. 386  
The danger and mischief of pretenders to special gifts. p. 388  
Blasphemies against the Spirit under the pretence of special Inspirations. p. 391  
The scandalous inconstancy of s●me professors. p. 392  
Conclusion; resigning our Ministry to these inspired ones, if they be found really such. p. 393   

VII. Objection. The fourth Cavil or Calumny: Against humane learning acquired and used by Ministers. p. 395  
Answ. The craft, yet folly of this Objection. p. 396  
Humane learning succeeded Miracles and extraordinary gifts in the Church. p. 397  
The excellent and holy use of it in its several parts, as to Chr. Religion. p. 398  
Freity and Barbarity without Literature. p. 400  
The Devils despite against good learning in the true Church. p. 401  
The glory of the Gentiles tribulary to Christ. p. 402.  
Enemies to learning, are enemies to Religion, both as Christian and as Reformed. p. 405  
Learned defenders of true Religion, of ancient and later times. p. 407  
illiterateness betrays a Nation to brutishness. p. 413  
Of gracious Christians that are not Book learned, p. 415 & 431  
Learning in Ministers necessary p. 416 

1. for the work;  
2. for the benefit of the unlearned.    
Answer to the Objection, that Christ and the Apostles were unlearned. p. 419  
The Objectors have no Apostolical gifts. p. 420  
Holy men inspired, yet used acquired gifts of learning, p. 423  
Of Books or monuments of learning: their excellent use in the Church. p. 425  
A plea for the nurseries of good learning: specially the two famous Universities of England. p. 432   

VIII. Objection. The fifth Cavil or Calumny: Against Ministers as Incroachers upon Liberty and Conscience; as Monopolisers of Religion, and deniers of that toleration which is desired. p. 436  
Answ. Of true Christian Liberty. p. 437  
The true Liberty of the creature how limited by God. p. 439  
Of false Liberty. p. 441  
Liberty of Superiors and Inferiors. p. 442  
The Devils affected Liberty. p. 444  
True Christian Liberty consists with, and is conserved by, good government in Church and State. p. 445  
False liberty destruct to the true. p. 447.  
Of licentiousness and intolerable toleration. p. 448  
Coercive ways in Civil and religious societies appointed by God. p. 450  
How Christian moderation differs from lose and profane toleration. p. 451  
Christians must not be Sceptics and unsettled. p. 452  
True temper between Tyranny and Toleration. p. 453  
A means to preserve Truth and Peace amidst different opinions. p. 455  
Some toleration is but a subtler persecution. p. 458  
Best Christians strictest in lose times. p. 460.   

IX. Objection. The sixth Cavil or Calumny: Against the maintenance of Ministers settled by way of Tithes. p. 463  
Answ. The Antidecimal spirit. p. 464  
Of Sacrilege. p. 465  
Of Tithes as given to God and his Ministers, by the devotion and law of this Nation. p. 466  
Of Tithes as Judaical, Ceremonial, Typical. p. 469  
Of Tithes before the Mosaic Law. p. 472  
Of Tithes as due to Christ and his Evangelical Ministry. p. 473  
Tithes not Popish, nor Antichristian. p. 474  
Of Tithes put into Lay tenure and pensions. p. 476  
Of Tithes, as too much for Ministers. p. 478  
Plea for the married Clergy. p. 478  
Antidecimists factors for Romish Celibacy; or single life of Ministers. p. 479  
The Romish policy to overthrow the settled maintenance of Ref. Ministers. p. 483  
Covetousness a great hindrance of Reformation. p. 484  
True piety large hearted and open handed. p. 487  
Of the poverty and unsettled maintenance of primitive Bishops and Presbyters. p. 489  
The honest Farmer satisfied in p●int of Tithes. p. 491  
Sacrilege a wound to Conscience, and pest to Estates. p. 494  
The work and hon●r of the Ministry recommended to the Gentry. p. 496  
The burden and mischief likely to follow the taking away of settled maintenance from Ministers. p. 499  
The plot to starve the Reformed Religion. p. 501  
Of Ministers support by Mechanic trades. p. 502  
Sordid spirits are most against Ministers. p. 503  
Generosity of good Christians to the Clergy. p. 504  
The Jesuitick genius is Antid●cimall. p. 505  
The insolency of avarice it chief against Ministers. p. 506  
Worthy Ministers merit their maintenance. p. 507  
Ministers comfort in poverty. p. 509  
Their plea for their rights by law and merit, is no Tithe-coveting; nor uncomely, p. 510  
Their trust in God's all-sufficiency. p. 512  
Digression. Answer to scruples touching Churches local: or places set apart to holy uses. p. 513  
Of Ministers using some solemn forms in holy duties. p. 518   

X. Objection. The seventh Calumny or Cavil: Against Ministers as seditions, turbulent, faction●. p. 520  
Answ. Of Ministers civil conformity. p. 521  
Pragmatic Ministers injurious to themselves and their calling. p 524  
The errors of some not imputable to all. p. 525  
The peaceable temper of the best Ministers. p. 526  
A touch of the Engagement. p. 528  
Just protection requires due subjection in piety, prudence and gratitude. p. 530  
The courage and freedom of Ministers in their proper sphere and calling. p. 531  
Ministers the lest they flatter men, the more they love them, and deserve to be loved and protected by them. p. 535.   

XI. Objection. The eight Cavil or Calumny: It is dangerous now to plead for, or protect the Ministry and Ministers of the Church of England. p. 537  
Answ. Man's cowardice in Religious concernments. p. 537  
Ministers submit their persons and calling to the vote and sentence of this Nation. p. 538  
The merits which the Ministry hath upon this Church and Nation. p. 539  
Eight particulars summarily alleged for Ministers. p. 540  
Ministers hope and expect better measure from this Nation than extirpation or oppression. p. 545  
Ministers infirmities beyond their adversaries strength. p. 547  
Eminent Bishops and Presbyters formerly in this Church. p. 549  
The hopeful succession yet remaining. p. 550  
Antiministerial boasting and insufficiency. p. 547. 552  
Address to those of the Military order: wise and valiant soldiers cannot be enemies to the Ministry. p. 553  
Ministry to be preserved in reason of State. p. 554  
Pathetic to true and worthy Ministers in their sufferings or fears. p. 556  
Sympathetick with godly Bishops and Ministers. p. 561  
Excitation to primitive constancy and patience. p. 568  
Ministers ought to recant publicly, if conscientious to fraud or falsity. p. 570  
Exhortations of Ministers to unity. p. 575  
To special diligence and exactness. p. 578  
Peroration; recommending the Ministry to public love and protection. p. 580 

1. From true policy. p. 582  
2. From the light of Nature. p. 583  
3. From its excellency and necessity. p. 586    
Conclusion. Excusing the Author's prolixity, freedom and fervour. p. 587  
Deprecating offence, and craving acceptance of all execellent Christians. p. 590   
FINIS.   

Christian Reader; these and some other Erratas have escaped the care used in Printing; and are, against the Authors and Printers will, left, as exercises of thy judgement and candour in reading and amending.  

Errata in the Epistle.  
pag. line. read. for. p. l. r. f. 1. 12. r. distempers for enemies.  28. beyond for being 5. 30. motive for motion 6. 7. outvied for outvived 10. 12. Prince f. Princess  25. soon for far 21. 1. revolutions for Revelations 24. 23. support f. wisdom 28. 4. deal, by esteem  22. gentle for great 42. 7. their for the  8. settling for setting 43. 15. wantonly.   

Errata in the Book.  
pag. line. read. for. margin. p. l. r. f. m. 3. m. explorant for explicant 5  Non dii f. mordii 9 36. r. conscientiously 19 m. putredo 21. 19 Add so much as the law, etc. 25. 26. pathetic for politic 49. 23. formation for sumation 59 25. piercing for pitiful   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 62. m. Reg. Jur. f. Reg. Jacob. 107. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114. 23 peculiar f. popular 117. 43. body for badge 120. 41. del. men 123. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 223. 14. looseness f. baseness 225. 28. adultery for adulterate 233. 8. than their gifts can do good. 237. The first Cavil. 236. m. m. Stob. f. Amb. 241. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 243. 10. their beauty 251. 6. add not strongly 260. m. turba Remi. 260. 41. Add no more just arguments 274. m Imitarores f. incitatores, vigiles for igitur 275. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— congrua 278. 3. add of them 279. 3. temperament for temperance 287. Prov. 11.14. f. Rom. 273 7. wrestling f. wresting  20. power Ministerial 378. m. Artibus 384. 22. Inspiratoes' 388. 9 tine weed for true weed  r. showing for shining 400. m. cum non, etc. 406. 8. believer for unbeliever 493. 3. yet it were for if it were 430 1. ashes for ages 431. 36. del. not: and read can be good 440. 41. sinful bondage 463. 2. bends for binds  35 terrier  43. thifty 466. men for mention 469. 25. del. with a good will and 470. 25. in piety f. impiety 477. 37. collections for customs 481. 12. impurity for imparity 492. 18. ad. give him 520. 93. add most promising, etc. 538. 7. r. vain babbling for vain blessings 539. 37. fervent prayers 541. 21. terrors for errors 547. 11. r. odd pieces 549. 35. r. mortal Angels 575. m. unity for verity  2. deal would be 577. 24. undertaking for understanding 578. 18 spread for spend 584. 16. meddling f. muddling 590. 5. me for men 593. 25. Censure f. answer 594 27. so many f. so may.