THE DOWN-FALL OF ANTI-CHRIST: OR, THE POWER OF PREACHJNG, to pull down POPERY.  
In a brief Treatise on 2. Thessaly. 2 8.  
And then shall that wicked one be revealed, whom the Lord shall consume with the Spirit of his Mouth, and shall destroy with the brightness of his coming.  
BY JOHN GEREE, Pastor of Tewksbury, in .  
London, Printed for Thomas Vnderhill, 1641.   

TO THE RIGHT WORSHIPFUL JOHN WHITE, Esquire, and to the rest of that Honourable Committee for RELIGION.  
Most worthy Sir,  
MAny years ago, a Parliament sitting, I began this Treatise, thereby to have added my coal from the Word, which is as fire to have kindled Zeal, where there was power for the promoting of Preaching, which Parliament miscarrying, made this birth then abortive: But when the fame of this Honourable Committee in this happy Parliament came abroad, I was again encouraged to consummate that, which before was inchoate: and now most worthy Sir, to you I send it, if it may any whit encourage you to go on with your glorious design, who have encouraged me to go on with this mean piece; what greater encouragement to any work, than evidence when it is finished it will be of worth to answer the labour? This Treatise will demonstrate, that if you set up Preaching, you give Popery her most deadly and uncurable wound: and what can be a more glorious work? did you know with what joy, & prayers to God, the designment of your Committee for this purpose, did every where provoke, you would easily conjecture what exultation and Hallelujahs the effecting of it would produce, and that would be no small spur to you: as no Committee hath a more acceptable object, so I believe none hath more, or more powerful Prayers, than this of yours, which I doubt not but will procure good success: this as it is the Confidence, so the daily Prayers of  
Your Worship's Servant in the Lord jesus Christ, JOHN GEREE.   

THE DOWN-FALL OF ANTI-CHRIST.  2 THES 2.8. 
And then shall that wicked one be revealed, whom the Lord shall consume with the Spirit of his Mouth.  
THis Prophecy is now fulfilled, and so cleared: Prophecies cease to be Mysteries, when by accomplishment they become Histories.  
While this wicked one was obscured, so was this Text, but when his person was revealed, this Text was unveiled: hence the difference between Divines, ancient and modern, about this wicked one; they could not see him because he was hid, so some of them mistook the Cloth for the picture, the let for him that should have been revealed, supposing Nero to have been that wicked one. Others of the Ancients, though in the Questions quid, and qualis sit Anti-christus, what, and what-like Antichrist should be, they spoke appositely, yet in the question quis sit, who should be this wicked on●, they having only mystical Visions, not performances, there they were misled, and mistook.  
But the later Divines looked on after the Let was removed, and this wicked one revealed, and so to them it was as easy to know him, as it was difficult to the other, as a riddle is easy after it is read, as a Mathematical conclusion plain, after it is demonstrated.  
And here by the way we see a sound reason suggested, why though in other things we give a pre-eminence to antiquity; yet in this, touching the person of Antichrist, we attribute more to ages near us. For the ancient Fathers looked on this wicked one, not only through a mist, but at a great distance, both impediments to sight: But our Divines saw him, both with clearer light, and nearer, they saw him coram, face to face as it were, not through a Mystery, darkly, and therefore might give more sure information; according to that of Austin, Prophecies are sooner fulfilled then understood.  
john the Baptist was in many things equal to the greatest, yet in one thing, the least in the Kingdom of Heaven was greater than he, to wit, in unfolding the mysteries of the Messiah, because they saw all things accomplished concerning him: So men, fare inferior to the Fathers in Learning, and other endowments, may be greater than they in this point touching Antichrist, because what the former studied in the Revelation, these saw in the exhibition of this man of Sinne.  
Now later Divines generally (save such as have received the mark of the beast in their hands or foreheads) as they understand by this man of sin, the Antichrist: so by the Antichrist, the succession of the Popes of Rome, who once revealed, must not endure ever, that is the property and prerogative of Christ's Kingdom, not of Antichristian Tyranny. But he shall be consumed, of whom? the Lord: by what? The spirit of his mouth: and what is that in the judgement of the best interpreters, but the Preaching of the Gospel?  
Anti-christs' Revelation could not be hindered, because God had decreed it nor shall his consumption be prevented, because God will work it. God works by means, happy is he whom God vouchsafes the honour to be an instrument of this desired ruin.  
Whosoever loves holiness, must wish and endeavour the ruin of Antony's Christ's Kingdom, because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the lawless. Whosoever loves the Lord Christ (as all do who are not accursed) must oppose this man of sin, because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist: but he that opposeth Antichrist, must labour to use the right means, lest he builds up while he intends to destroy. And what the right means is, this text discovers, holding forth to us this spiritual truth.  
Observe. The spirit of God's mouth, that is, the preaching of the Gospel is the best means bring to Anti-christ and his Kingdom into such a consumption that will afterwards end in abolition.  
Rev. 14, 6. No sooner was one Angel seen in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth: but presently there followed another Angel saying. Babylon is fallen, is fallen, that great City etc. plainly showing that the preaching of the Gospel ushers in the ruin of the Seat, and so of Anti-christ himself. Many arguments may be gathered to confirm this spiritual truth: as,  
Argum. 1 1. God's means are always best to effect his own work, and is not this of his prescription? God is the wisest worker, he knoweth the nature of every thing, and the power of every instrument, and therefore cannot err in the designment of means, for the accomplishment of any matter. Nay, as God's word is operative, so is his designment. His word can give being unto things, and his choice impress virtue on the means to effect the end; and therefore when any means is designed of God, we cannot without detracting from God, deny it to be most fit to effect the end, for either he designed it because it is fit: or it becomes fit, because he hath designed it, God's prescription than doth certainly evince that there's no such blast to make Anti-christ whither, as this spirit of God's mouth, the preaching of the Gospel.  
Argum. 2 2. That which is fittest to build up the Kingdom of Christ, is fittest to destroy Anti-christs throne, for these are Contraries, & contrariorum contraria sunt praedicata. Now what is the essential pillar of Christ's Kingdom? what gins it, upholds it, increaseth it, but the preaching of the Gospel? By this the Apostles planted Churches, and succeeding Pastors watered and cherished them. When David, and the house of Saul had both Thrones in one Kingdom, what strengthened the one, eadem operâ, weakened the other: So it is between the Kingdom of Christ and Anti-christ, Generatio unius est corruptio alterius: The one's raising, is the others ruin.  
Argum. 3 3. What is most contrary to the efficient or producing cause of any thing, must needs be most destructive of that thing. For as contraries have contrary predicates: so have they contrary effects also, one contrary destroying what another brings forth. Now what begat or brought Popery to its height, but ignorance and suppressing of the word of God? this superstition reigning and domineering then most, when preaching of the word was least? Therefore what ignorance of the word begat viz. this monster so sin, the light and plain setting up of the word, must needs be fittest to consume.  
Argum. 4 4. Every thing hath its sphere in working, and things work best on things of the same nature. Corpus non agit in animam nisi indirecte, Antichristianisme is a spiritual evil, and so spiritual means should be most operative against it: Now this spirit of God's mouth, is not a carnal, but a spiritual weapon. 2. Cor. 10.4.5. and mighty through God to throw down strong holds, even the spiritual holds of Anti-christs, and the Devil's Kingdom.  
Argum. 5 5. That which is the best means to destroy sin, must needs be most operative in the destruction of the man of sin, for esse dat nomen, his name is from his nature, sin gives him being, as well as denomination, but by the word sin is destroyed. By the Law comes the knowledge of sin, and knowledge of sin is a good degree to the cure. For penitus seisse est penitus odisse, and odium is affectus aversationis, one cannot rightly know it, but will truly hate it, and one cannot practise what they hate. joh. 17.17. Sanctify them by thy truth, thy word is truth. To sanctify is nothing, but to cleanse from sin.  
Argum 6 6. And what else can be the reason, why the Pope and Papists are such enemies to the word of God, both read and preached? Is it not because they perceive its an enemy to them? do they not confess the reason why they suppress it to be, because it makes Heretics, as they term them? that indeed, makes them leave the  of Popery, which is discovered by that, and embrace those truths, which are more consonant to that blessed rule. And if the word read be so terrible to, for powerful against Anti-christ, what is the word preached, but much more effectual? For though the word as it is read, be of more authority, yet as it preached, so being expounded and applied, becomes of more power and efficacy.  
Argum. 7 7. And doth not experience confirm this? what did? what doth give the greatest blow to Popery? was not the divulging of the Gospel of Christ by Wickliff, Hus, Hierome of Prague, and Martin Luther, that, which first wounded the Kingdom of Anti-christ? and in this Kingdom hath not Anti-christ most footing, where preaching hath least? Papists swarming most in those Shires, and parts of them, where dumb and Idol Ministers are most rife. But where the Gospel hath been for any long time preached, there like Owls with the morning light, Papists vanish, being either cnoverted to the truth, or averted to other places, where they may be quiet. D D … es of darkness need little other confutation but light, a candle will do more to them than a staff, and the Gospel is spiritual light, discountenancing Popery while it discovers it. This is the power, this is the excellency of the spirit of God's mouth!  
But here it is to be observed, 
A good Note.  that it is the Spirit of Gods, not of man's mouth, which consumes this man of sin. Human preaching, though it have never so much of man's wit, wisdom and eloquence, is too weak for this work, it's that plain preaching which is in the demonstration of God's spirit and power, that must blast this enemy of God and goodness.  
God's own ordinance must accomplish his own work, Iosh. 6.4.5. If the Israelites bade blown with brazen, yea with golden trumpets, when God prescribed Ramshornes the walls of jericho would never have been overthrown.  
Object. If Papists would hear all the Sermons which are preached, this might be likely, but they will not come within the verge of this heavenly call, what force can it then have against them?  
Answ. Tho Papists hear not, others will, who by this means will have an antidote to prevent infection, and hereby ordinary men will be enabled so to discover their sleights, and lay open the filth of their superstition, that they will grow ashamed.  
Use 1 This is then a sound truth, and very useful to direct all those that desire and endeavour this happy consumption of this man of sin. Popery is full of Idolatry by Image-altar, saint and bread-worship, and so pernicious to the Churches and States where it is suffered; there cannot then be a better object for a good Christian or Statesman, than to endeavour the supplanting of Popery, and to those that are so well minded here's the way, the spirit of God's mouth consumes the man of sin; then set up preaching, and you pull down massing, and expel it. Penalties against Papists are good and necessary; but preaching is better and more useful. If penalties be executed against Popery, it may be kept from audacious appearing; but by the setting up of preaching, it would lose its being. Penalties may restrain it, preaching would consume it. If Jesuits be banished, that may hinder the perverting of others, if preachers be set up, that will further the conversion of those which they have already perverted. Penalties may hinder Popery from being the sin of the Land, because being punished, it should not be imputed. But preaching would hinder it from being a fin in the Land, because it would make it vanishas a mist before the Sun. Both together are now necessary and useful, but I am persuaded, if every congregation in England, had a learned and godly Pastor, that did preach the Gospel to them constantly, in the demonstration of the spirit and power, in a small time Jesuits would need no Proclamations to banish them, nor Papists any Law to punish them, there would be no Papist in our Israel. But while the ignorance and negligence of Ministers suffer them to be seduced, and their lewd conversation harden them in error, Laws and penalties will be of little avail against them. Which was long since observed by that learned and renowned light of our Church, Whitaker in his Epistle Dedicatory of his answer to Duraus, to William Cecil, Lord Burleigh, Lord Treasurer of England, where he concludes thus: Contra Pontificios parum aut legibus aut libris profici, quo usque firmum atque id meum ministerium in ecclesiis constitutum fuerit. We shall prevail little by laws or books against Papists, unless in all Churches a fit and firm Ministry be appointed.  
Here's then the good old way to destroy Popery, to set up powerful preaching and godly preachers, who may adorn that Doctrine by their holy lives, which they deliver in the word of truth? Let them then, that are willing to pull down Popery, by this word be made wise, walk and war against Popery in this way, and find success.  
It's not the least sin of the State, that this work hath been so much neglected, and the preaching of the Gospel so little furthered, that scarce one parish of six is provided of a Minister, that is not either ignorant and not able to preach, or idle, and not careful to preach, or scandalous and disgraceth, and makes powerlesse his preaching of the Gospel, and this after so many years of peace and plenty, wherein Churches should most of all be edified, after so many gracious deliverances from Papists, which were so many engagements to pluck down Popery, after so many Parliaments, which have showed the height of wisdom and industry, in providing redress for the grieveances of the Commonwealth. So that we have not wanted opportunity, but hearts to this work; that this work of Christ should be neglected so long, and with such circumstances is sure an omission of no small guilt.  
How can Christ but be moved with indignation against us, that he is so little preached among us, who are so much engaged to him! This is then a sin that cries for redress, not only for itself; but for the consequences of it, lest God deal with us, as with the Jews in Haggays time, for so long deferring the building of the Temple, even blast and curse all our undertake. But, God be thanked, this is a season wherein direction is called for, how defect of preachers may be supplied, and therefore excitations may be the better spared or contracted.  
The best direction I can give, is by discovering the lets which must be removed, before the want of preaching-Ministers can be supplied, and which being removed, a supply cannot but follow.  
Now they will appear to be many, and they such as no remedy seems possible, or at least probable to be had for them, but by a Parliament! As,  
Let. 1 First the want of maintenance in many places, which is so great, and so caused, that it cannot but hinder Gods work, and provoke the eyes of his glory. It is not unknown how in many places Tithes are impropriate, and base wages allotted for the Incumbent, & is not this a let to learning, and so to preaching? Honours alunt arts, and men are induced in their choice of callings, by hope of benefit, to be enjoyed in them. Even in rectified elections, though profit may not be the chief; yet may it be a secondary encouragement, for every man is to provide for his own comfortable subsistence. Hence than it is, that many of parts decline the calling of the Ministry, because Church-livings being rare, are by that means also hard to be obtained, whereas a man of any other calling may lightly set up any where.  
And whence is it, that so many of the basest of the people are Consecrated to be Priests (as they call them) but because in many places the stipend is so base, non that is ingenuously bred, 
Illam Ecclesiasticorum bonorum dissipationem cum detestando Sacrilegin conjuncian te cum & cum bonis omnibus deploramus, scelu● universo terrum orbe commune. Beza in respons: ad S●●av●. de grad: Minist●or. pag. ult.  or is sensible of any gifts in himself, will undervalue himself so much, as to accept so mean a place, so that in such places there must be no Ministers, or no better. And this is as frequent in places of note, as in inferior villages. And how comes this wa●● of means? surely, as I conceive, by Sacrilege. I have not yet learned to give it any other name, for Tithes are paid, which at first its most likely, were appointed for the maintenance of Pastors to feed their souls who fed them: but now they are alienated, and must not this needs also first be Sacrilege?  
For that being granted, that Tithes are not due jure divino; yet were they holy, because men had consecrated them to maintain God's ordinance, though not because God had set them apart by any Law, and is it not a snare to devour holy things?  
To withdraw a thing which a man himself hath given to God, stands not with that fidelity, or devotion we own to God, but to take to our own use what others have given to God, is a case in the apprehension of grace, or ingenuity some degrees worse than that; which Nathan put to David. If we had changed with God, it had been tolerable, especially if we had observed the Law of redemption, adding a fifth part to the value which we had taken away: but to take away so much, and leave so little, its hard to say, whether in the first Actors this Sacrilege, or the neglect of God's service, the natural effect of it, be more dishonourable unto God, or more accursed, but both together cannot, but move God to jealousy against us.  
This Sacrilege, at least in the greatest part of it (if I mistake not) had its rise from Rome. The taking Anti-christ upon him this, as one part of his anti-christian dominion, to impropriate Tithes for the maintenance of Abbeys, thereby providing that the people should have ignorant Pastors, that the blind might lead the blind, and the better keep them in slavery to him: and the Abbeys hereby more enriched, he might have creatures of power every where to uphold his Kingdom.  
Now at the dissolution of the Abbeys (an action to be feared not so upright in the circumstances, as just for the substance of it) not only the temporalities, superstitiously bequeathed to the hurt of the Land; but the Tithes given formerly justly and piously, for to maintain an holy ordinance of God, a parochian Pastor, were all taken away, the evil and danger of that action being then not so easily espied, by reason of corrupt affection, and obscurity of those times. And this was confirmed by Act of Parliament, which inferreth a necessity of reformation from thence, for that is the highest Court in this Land, from which no appeal, and therefore no redress of this error, but by Parliament, save what is voluntary.  
Impropriations are now men's legal inheritances, and to some their greatest, to others their only livelihood; therefore it cannot be desired, that they should be restored without some satisfaction to the proprietary, which only a Parliament can provide for.  
And me thinks there is a necessity that the same hand should heal, which hath been made accessary to the wound, lest this singly, though not on the particular members, yet on the house of Parliament, and hinder God's blessing from it. This then requires consideration, and in some part redress, lest this Sacrilege by hindering preaching, foster Popery that begat it, till they together consume the Land that harbours them.  
Nehemiah any be in this a worthy Precedent, who finding the effect of want of maintenance, neglect of the work of the Lord, Nehemi. 13.10. He did not only gather the Levites together for the work, but contended with the Nobles, and made the Tithes be brought for encouragement.  
And Hezekiah took the same course before him. 2. Chro. 31.4. He commanded the people that dwelled in Jerusalem, to give the portion of the Priests and the Levites, that they might be encouraged in the Law of the Lord.  
Secondly near of kin to the former (which I therefore rank next) is the dissolving of that good work of buying in Impropriations, by certain feoffs in London, for the service of Christ.  
By the care pains and fidelity, of which feoffs, many Churches were endowed with maintenance, and furnished with godly, faithful, able, and laborious Pastors, to the conversion and consolation of many Christian Souls. But now those feoffs, being disabled, well-affected people are utterly discouraged, from employing their liberality that way. But if by Parliament those feoffs were restored to their former power and right, and if there were in every County Feosees, enabled to receive the pious charity of well-disposed people, for that purpose it would, no doubt, much encourage and advance the devotion of godly men and women that way; and in time draw in the greatest part of impropriations in this Land, and very much increase the number of faithful Preachers.  
Let. 3: Thirdly simoniacal contracts for the obtaining of live, and cure of souls, this is done either by money, or reservation of Tithes, or otherways: and this as it is a thing base and finfull in itself, so is it a great let to the preaching of the Gospel. For hereby good men are discouraged from inclining to that calling, or being in it are kept out of employment: for as preferment was showed before to be rare; so by this it appears it can hardly be attained without corruption, and upon hard terms. So those that are poor being not able, and those that are conscientious being not willing to buy, though never so able, are permitted to stand idle, because they cannot, or will not buy a place to work in.  
This also is a let to learning and industry, because learning or dexterity in preaching, conduceth little to help a man in obtaining a cure: money must do the matter, so that is sought after, learning slighted, Laws are already strict against this corruption; yea so strict, that one would think stricter superfluous, yet either vox populifallax, or few enter into Church-livings gratis.  
'tis reported the Parliament was once about stricter Laws against this corruption, which motion deserves applause and renewing. For if our Saviour Christ whipped out buyers and sellers in the Temple; much more should Christians endued with power make sharpest scourges for buyers and sellers of the Temple, else I shall never say of them, That the zeal of God's bouse hath eaten them up.  
If then Patrons should abjure the taking as well as Incumbents, the giving of money for any presentation, or some other such like course, which the wisdom of Parliament may invent to cure this corruption, it might be a great help to exclude immeritors, and further the well deserving.  
But yet all the care that may be, cannot effect in this a perfect cure, for if Laws be so straight and wisely framed, that wit cannot elude them, an evil conscience will swallow Camels, and frustrate them, while elections are lest wholly in the power of one, therefore that as the nurse of Simony, and other disorders must be confessed to be the next let of good Preachers in many places.  
Fourthly corruption in the election of Ministers to beset over congregations, power being left commonly to one man, and that none of the congregation many times, and many times no friend, but an enemy to holy preaching, or a Gallio that cares for none of these things, yea many times this power resides in Papists themselves, till they be convicted, which (of late) in great ones is very rare. Now this as it is the main occasion of Simony, a bargain being easily made with one, which with many were more difficult, if not impossible; So also when one is to present, and that to a place where he himself shall neither have benefit nor inconvenience by the abilities or defects of the Minister presented, here is a more easy way to be drawn aside by friends, or other by respects, lightly to regard the good of the place by providing an able preacher: Nay many times it falling out; that that one party is either an enemy to preaching or godliness: it cannot be expected that such an one should provide a preacher, or at least not a godly preacher, and as good never a whit, as never the better.  
An excellent furtherance therefore it were like to be of supply of good preachers to places vacant, if the people were restored to that interest in elections, which primitively they possessed; and still seem to have right to. Or if this seem in our Law an entrenching on some men's rights, and inheritance, yet might the people have granted them an approving or negative voice. The Patron proposing divers that the people may choose whom they best approve, and reject whom they dislike, yea all if they have just exceptions, against their life or gifts, till a man be proposed unto them so near Saint Paul's description, that they may see God hath fitted him to be a Minister somewhere, and they may with good conscience choose him to be theirs. And this (me thinks) no godly or ingenuous Patron should resist.  
For Patronage is matter of trust, which is to be answered with care of the Church, without regard of selfe-profit, pleasuring friends, or any such mean respect.  
He that intends thus to answer a trust, need not, nor will not think much to have an help to prevent temptations to betray it, by gifts, solicitation of friends or such like avocations. If the people had a power negative, on just reason alleged, this were a sufficient answer to all promotors of immeritoes, and yet no great inconvenience to the Patron, for if he would commend one worthy, no people would be so ungrateful, but would let the Patrons desire be over-weight to one worthy against all others whatsoever. And if any have so little grace, or ingenuity, that they would retain their absolute power to have better opprotunity to make their markets, though they have less will, they have more need of this restraint, and their corrupt desire should not be the death of this motion, but the birth of a good Law to cure them, for it is an old and golden Axiom, ex malis moribus ortae sunt bonae leges.  
This interest in the choice of their Ministers, the French-Churches enjoy, none being obtruded on any congregation, before trial of his gifts in the congregation, and unless he be without just exceptions: yea so tender are they in this point, that if a congregation be unwilling to receive a Pastor proposed, though on grounds not so weighty; yet they will rather reserve that Pastor wronged for another Church, than impose him on people against consent. And good reason. For what love can be expected to be between that Pastor and his people, that comes in by constraint? and if there be not love, can there be that good done or received, or that reciprocation of duty as aught to be? If there be not as it were a Marriage between a Pastor and his people? and than is not consent requisite? can less be left to the people than was granted to Rebeckah? Gen. 24, 27. We will call the Damsel, and ask at her mouth. They would not conclude without her consent.  
Are not people commanded to hear the true Pastors, avoid the false? and should not they then have power to refuse a false-one? If an Arminian Prelate, or Patron may obtrude an Arminian Wolf upon a people, must they not be cast upon a straight, whether to break Christ's command of not hearing a stranger, or order in not hearing him that is his Parochial Pastor, and so be subject to censure and trouble, unless they may have power at first to reject him.  
Fiftly the Consecration of such, or admission of them into the Ministry, who are either scandalous in their lives, or ignorant and unlearned, a common fault and very great, which became sin to the house of jeroboam, to cut it off, and destroy it. 1 King. 13.33.34. In most cathedrals tradesmen are made Singing-men, and thence step into the Ministry, and many others are put in the office of Prophets, who never saluted the Schools of the Prophets, and others, though better learned, yet that make conscience of little or no vileness or sin, even notorious for lewdness step in, and keep in.  
This craves redress, a law necessary to back Saint Paul's Canons, for qualification of such as are to be admitted into that sacred and weighty function, that henceforth under the several censures none be consecrated to that office, but such as are for their judgements Orthodox, for their gifts, apt to teach, for their conversations unblameable.  
Magistrates are not indeed to make Ministers; but they are to punish, and prevent errors of others in that weighty work, else as they sin greatly that admit the unworthy: so they that permit unworthy admission, if they have power to prevent it, have fellowship in that sin. It may be some would bend the brows at such a law, but 'tis better men disdain than God be angry. If reformation should never be attempted till offenders were willing, the Church and Commonwealth should remain deformed, and (me thinks) no man should be much against a Law, that means to keep it, and he that thinks much to be tied to St. Paul's directions, its pity his counsel should be hearkened unto, or his anger regarded. Wise Lawmakers look not what others may do, or should do, or pretend to do; but what indeed is done, and if it be out of order, provide a remedy, that they, that of themselves will not, may be bound to that which is good.  
When these unworthy Ministers are made, by one means or other they possess themselves of charges, and as in the senses, intus existens prohibet alienum, so these once in, keep out others, to the great hindrance of the preaching of the Gospel.  
Let 6 Sixtly Pluralityes & non-residency, hinder the preaching of the Gospel, for unless he that hath two Benefices had two Persons, or he that lives from his charge were an Ubiquitary, they cannot preach to their flocks in season and out of season, nor so watch over them, but the envious man may come and sow tares. Priests and Jesuits may creep into houses and lead captive silly women. This calls for redress. To make a Law that such, where they reside not, should allow competent means, and the people have power to choose their Preachers, might do well, for the safeguard of the people's soule●. But to make a Law to disable all from keeping a Benefice, at which they did not usually reside, might also provide for the safety of the souls of those careless Shepherds, who are so dazzled by Covetousness, or ambition, that they cannot see the things which concern their own everlasting peace, though by office they be Seers.  
They are in Scripture termed Watchmen, Shepherds, Bishops, or Overseers, and do not all these import a necessity of residence? or else they will neglect their duty, betray their people, and so they become guilty of notable theft and blood. If a nurse should be well paid for the nursing of a child, and yet give it no meat, and it consume and die, is not here both theft and murder, to be punished by the Judge? And if civil theft and blood of the body suffered, cry against a Land, will not the blood of souls, and spiritual Theft cry much more? This therefore needs redress to prevent Gods just indignation, for suffering so great a sin.  
The Trent-fathers', though so dim-sighted that they could not see Motes to reform them; yet though Nonresidency in Ecclesiastical Persons a fault unsufferable, and therefore it seems its a beam, not a moat. And if those children of the Church malignant went so fare, how shall a true Christian Assembly, met together to reform abuses and redress grievances, look Christ in the face, and not attempt the redress of such enormity? Tho the Law hath already laid a tye on some, yet others are hardened by it. For the Law is a Patronage to those, whom it tolerates therefore, stricter ties are needful.  
But here I might rather be panegyrical than paraenetical, to praise for care taken, rather than excite to take care in this particular, the Zeal of the Parliament having in this, outrun the publishing; though not the contriving of this small treatise; but in exhorting, I commend. For, that of the Poet, is well known. Quimonet ut facias etc.  
Seaventhly the Canonical subscription, unnecessary Ceremonies stood for, and pressed with that earnestness, and violence, as though the very sinews and marrow of religion consisted in them, though in word they be confessed indifferent. These, whatsoever their rise and amye be, yet in the effect of them, they much hinder the preaching of the word, for this is one of those many things, which divert the studies of many to other employments, which if they were not by these discouraged, were like to do worthily in the Church: and by this, many, otherwise qualified without exception, have been either kept out of charges, or cast out, being deprived, and put, not only from the work of Christ, but from their own maintenance.  
And if those, that do refuse conformity to these, out of mere conscience, enjoy liberty to preach, yet are they by reason of them obnoxious, to the taunts and malice of every lewd drunkard, or popish Atheist, who hence take occasion of unjust, and unholy revenge, when their consciences are touched with the searching power of God's word. Therefore let these Ceremonies be what they will in their original, in the event they prove Anti-christian, helping to keep up Popery by hindering preaching and Preachers.  
Besides, the penalties, that are inflicted upon the refusers of subscription, are without order of Law, and so against Law, for there is no statute, but Canon only, to ground such proceeding upon, and if it have been counted an intolerable grievance, that by commissions a man should have part of his goods demanded or taken away without Law, can it but appear most heinous, that a Minister for not subscribing, to what by Law he is not bound, or not doing that for which the Law hath apppointed no penalty, should not only have part, but all his revenue taken away, and exposed to the mercy of this unmerciful world? This in measure must needs exceed the former unless Ministers alone shall be counted unworthy the privilege of subjects, and be left in the condition of slaves which how God would take we may judge by that saying of Christ. He that despiseth you despiseth me. Papists shall rise up in judgement against us, who endow their Clergy with extraordinary immunities, whilst ours enjoy not the ordinary protection of Laws.  
Suppose Nonconformity to certain be an offence, yet do the penalties far exceed the quality of it, he is to pay but 12. d. that profanely in oaths takes God's name in vain, or absents himself from Church on the Sabbath day, and doth it deserve a greater penalty if a man refuse a Surplice, which God hath not commanded? yet if such a penalty had been appointed, it would have been borne with patience, and though it would have punished Preachers, yet would it not have hindered preaching. Many if they could have had free liberty of the ministry without check or fear, would have been contented in respect of outward things, to have lived below their breed and callings. Oh than these things call for redress, that the bond for subscription may be canceled, & that those ceremonies, that the best maintainers of them can only affirm innocent, not profitable, and all good Christians see and feel in their fruits to be noxious, may be cashiered, they may be lost without danger; not so kept, or if they be not absolutely taken away, yet let each enjoy liberty.  
If sudden alterations be pretended to be inconvenient, let them be, as the Jewish Ceremonies for a time were, Mortuae, so free to be left off to be used. Nor will this be any prejudice to the government of the Church, who knows not that unity is better than uniformity? Nay difformity is no deformity.  
One man comes to Church with a gown, another with a cloak, another with a coat, who complains of any deformity? If variety in the same congregation of the habits of the members of it be no deformity, why should variety in habit of Ministers in divers congregations seem so strange, deformed, and undecent?  
The Apostle speaking of the habits of men and women in praying and prophesying, makes no distinction of members or Ministers; but gives one rule for all. 1. Cor. 11. Nor would variety be properly faction, or schism in the Church. For schism we know is not in opinion; but affection, not when men differ in judgement, or practise about Circumstantial things; but when they are divided in affection, for this difference in judgement or practice.  
Let 8 Eightly the corruptions in the Universities, as bowing before the Altar, though many times there be Images over it, exaction of bowing also at the name of Jesus, the great growth and sway of Arminianism, favouring and savouring of Popery, canonical subscription urged upon all graduates in the University, before they have time or care to study the modern controversies, or ability to judge of them, and such like, whereby many godly parents are discouraged from sending their children thither to be trained up, for the work of the Ministry, and godly Scholars are discouraged and hindered, from proceeding in learning, because they can neither have their degrees without corruption, nor continue with any conveniency in the University long, without taking their degrees, and so by these discouragements the Church is prevented of many useful, and preaching of the Gospel is not a little hindered. This then calls for redress, care in purging the Fonntaines is most necessary, most useful, the good or evil of that diffuseth itself over the Nation.  
That bath made the adversary so careful to sow tares, there our Saviour sent the children of light once, to learn wisdom of the children of this world; so may we now endeavour to promote the Gospel, by purging the Fountains, as they by corrupting them, thought to stifle it.  
Let 9 Ninthly, the audaciousness of some that preach against preaching, 
Of Preaching.  or the frequency of it, yea and with Licence print Sermons against Sermons, as if the frequency of preaching in our times were superfluous, yea dangerous. This profane petulancy against the Laws of God and our Church, if it were severely punished, the honour of this Ordinance would be vindicated, and this ill wind would be restrained, that blasts good desires and forwardness of many, and no doubt, severity here would be acceptable to Christ; being indeed a revenging of his quarrels.  
To this we may add the disgrace that is cast upon Preachers & preaching. If any Preach constantly twice a Sabbath, this is enough to make him accounted a Puritan, to expose him to the envy of the Prelates, and then ordinarily there's lying in wait for him, and if there be any advantage to be taken, in truth, or show, than he is convented, browbeaten, it may be chidden, reviled and used with all disrespects, what ever his worth or parts be, to the great discouraging of many, and taking off those, whose affection is not the stronger, to the honour of Christ, and the discharge of his function.  
Let. 10: Tenthly, discouragements put upon Lecturers, by whose labours the defect of drones would have been in many places well supplied. The Incumbent, though he cannot or will not preach himself; yet assumes a power to prohibit a Lecturer to supply his defect, unless he will comply to his humour, though the people would be at charge to maintain him. There's a Canon that every Lecturer must read Prayer, and administer the Sacraments twice a year, with full conformity, whereas before, though a man's judgement had been against Ceremonies, yet he might have been a Lecturer, having no occasion to discover inconformity: yea there were instructions procured, that the Lecturer before he preached, should read Prayers in his Surplice, though there were an incumbent there, that many times could do nothing else, and all to stop Lecturers, what ever need there hath been of them. Yea the name of a Lecturer with many is Nomen invisum, an hateful or scornful name, so many places have been left to the sole care of unfaithful and unable Ministers by these means. Here then is need of redress. An Act to make it lawful for the people to procure any orthodox, peaceable Preacher, to supply the defect of their dumb Ministers, whether he would consent or no, and to cashier all illegal impositions put upon Lecturers, would remove this Let, and be an excellent and needful help to this Nation, till by God's providence it be unburdened of all unable, and unfaithful Ministers,  
Let 11 Eleventhly, the tenderness, and respect that is had of idle and unfaithful Ministers. They must not be called dumb dogs as they deserve, and the Scriptures entitle them, though they preach not, yet the people most not go to hear in other parishes, if they do they are presented, and censured, and the Idoll-minister countenanced, and commended for his conformity. The lawfulness of their Ministry must not be questioned, but it's accounted a crime, and hereby they are fostered and hardened in their ignorance, and unfaithfulness, and never think of renouncing that calling they have no fitness for, or stirring up those gifts, whereby they might be profitable. If therefore a Law were made, that till every place were furnished with godly, and painful teachers, it might be lawful for people, that had none or corrupt preaching, to go where their souls might find better repast, this no doubt would make some weary of, and others more laborious in their callings, and be no small furtherance by the preaching of the Gospel.  
The last, but not the least Let of Preaching, is the excessive and lawless power, that Archbishops, Bishops, etc. exercise over the Preachers of the Gospel, whereby they sometimes prevent them, sometimes limit them, sometimes suspend them from the preaching of the Gospel: and that sometimes for their mere pleasure, sometimes by virtue of Canons of their own making, sometimes for not observing some extraordinary injunctions of their own procuring, by all which they not only impiously, but unjustly hinder the preaching of the Gospel.  
First, though a man be made Minister by themselves, and then enjoined to preach, though he be inducted into a living, and so his duty to his flock doth enforce diligence in preaching, yet he must not preach (forsooth) after all this without a licence from them, and that many times they will not grant, especially to Lecturers; but upon their own terms. Secondly, when they are licenced, yet they take upon them to limit them, that they preach only in the forenoon, and forbidden them sometimes to Catechise too, in any profitable way. And if any in conscience of their duty, will preach or so Catechise, as may be as profitable to the people as a Sermon, they often threaten, sometimes suspend them. Thirdly, though they be licenced, and by virtue of that preach on the Lord's Day, and holy-days, yet if a man will preach weekly in his own parish, which is commonly called a Lecture, that they will not suffer without a special Licence, at least in word, yea when they have licenced Lectures, or at least their Predecessors, they take upon them to impose burdens on the Lecturers, to dishearten them, or else downe-rightly, pro imperio, prohibit them, and put them down, as some have done throughout their Dioceses. Fourthly, many times out of mere power they suspend Ministers, that are Pastors of congregations, for not observing their orders, though enjoined by no order of Law, or opposing their practices, though against Law, or preaching Truths, consonant to God's word, and our Church's Doctrine, because contrary to their errors and humours.  
Our Laws confirm the morality of the Sabbath, condemn pastimes upon it, yet many for not reading a Book that counts the strict observation of the Lords Day Jewish, and licenceth, and encourageth to dancing, and other light recreations, have been suspended, their charges left destitute, some excommunicated, and the benefit of appealing, 
One because he will not read a civil Proclamation, another because he will not read an illegal prayer, another because he will not givemony when they required tho illegally.  denied them.  
Our Laws forbidden the bringing in of any new Ceremonies, other than by Law are established: yet some for preaching against the bringing in of Altars, and bowing to them, some for opposing, or preaching against Jesus-worship, have been suspended or inhibited, from the work of the Ministry.  
Some have been suspended likewise, for not Catechising out of the Common-prayer Book, though their charges have been in great Towns, that have exceeded the ordinary pitch of hearers.  
Some for preaching against Arminianism, some for preaching against Images, some for preaching against dancing, some for preaching at the burial of a child, dying before Baptism, and many other things when the humours of Prelates are crossed.  
At admittance, they enter them with an Oath of Canonical obedience, and upon that think their word shall be a Law, and if not, suspend them for neglect of Canonical obedience, and what ever the cause is, when they have passed the censure, it's in vain for a poor Minister to struggle. If he would appeal, they have provided a Canon, unless he subscribe, his appeal shall not be admitted, nor then neither many times. But if it be, what hope of redress? when they from whom he appeals, or their fellows must be his Judges, who count it a pernicious example, that a Prelate should be thought to err in any of his censures, or be put to the worse by an unruly Minister, (as all must be thought who submit not to them) This is it that hath made so many precious able Ministers leave our Church, to our great wound and disgrace, to go into other Countries, preferring the meanest condition with freedom from this yoke, above the sweetest under this grievous bondage.  
Unless therefore care be taken, to curb this exorbitant power, in vain will all care be for providing good Ministers; for the Prelates, if they dance not after their Pipe, after the impression of a Parliament is a little over, will quickly cast them out at pleasure, not will any other care to restrain this pernicious power be a sufficient cure, but only abolition of it. If it be never so near cropped, yet the influence of some superior orb will make it sprout, and ill weeds grow apace.  
Experience itself may teach, how weak a security from the evil of this power, the restraining of it is, if it have any root left. In our near Sister Church of Scotland, when Bishops had scarce any thing, but a mere name at first, were mere titular, could do nothing without the Presbyteries, and not only their power, but persons were under them, yet in time by little and little they grew to that height as not only to over-top the Presbyteries, but to degrade them as it were, and make them as cyphers, and having gotten this power, they did as busily employ it in stopping the mouths of the faithful Ministers. As Prelates went up, preaching went down, and they never left aspiring till not only they did with Rome, Magnitudine laborare, but like force without counsel, Mole rue●e suâ.  
And in our own experience, we see them still aspiring, and enhancing their power. Heretofore they were content to confess kinds of government arbitrary, and so to hold their office from the King, who might appoint that, or any other government, but of late they assume to be jure divino. Heretofore they were glad of the protection of laws, but of late they have be●ne bold to trample on them, disdaining, and not enduring prohibitions, bringing in new Ceremonies and Canons at pleasure. If therefore they should now be taken down, and cropped only; but have a root or being left, they would in time find means to renew their strength, and this affront would increase their stomach, and it is to be feared their attempts against the preaching of the Gospel would be (though the more subtle) yet never the less earnest, and much more malicious.  
Neither can it be expected to be otherways, for when any thing exceeds the bounds which God hath set, how should they know any other limits? now God sure hath never advanced any Ministers to that power over their brethren, to silence and censure, at pleasure. Christ censured affectation of superiority in his Apostles, not ordained it, he forbade Monarchical power amongst them as unsuitable to their function, in this to be unlike the civil powers that were among the Gentiles, & therefore in exercising this sole power of excommunicating and depriving, they keep not the limits he hath appointed: and in his steps tread his Apostles, Saint Peter forbids lordliness in Elders. Saint john noteth Diotrephes for loving pre-eminence, and excommunicating those that crossed his humour, to obey the Apostles.  
The Church of Christ is not to be without Governors, and government, but if we search the Scriptures we shall find that governing is not the chiefest operation in the Church, nor are Governors the highest officers. Rom. 12.6.7.8. The holy Ghost setteth Pastors and teachers above rulers. So likewise 1. Cor. 12.28. Governments be in an inferior place, and where governing is conjoined with Preaching, preaching is esteemed the more honourable worke ●. Tim. 5.17. and 1. Cor. 1.16. Preaching is so advanced by the Apostles, as though other ministerial acts were nothing, in comparison, for Christ sent me not to Baptise, but to Preach. Such Prelates then as being advanced to governing, neglect preaching, or because they are admitted to government, exalt themselves over the Pastors and Teachers in the Church, to suspend or enlarge at pleasure, undoubtedly transgress the rules and orders in the word, and then no other limits can confine them, if there be power to transgress. This therefore shows how unsafe it is by humane laws to think, to confine that power, which hath transgressed divine without abolition, and on the contrary how safe the abolition of it is, for being it is not of God, but against him rather, abolition cannot displease God, nor be inconvenient; but most safe and acceptable. Yet had there never been any experience of this alteration in Church government, or had the experience of it been unprosperous, there might be far greater scruple in attempting it, but when we see not only an other government in all other reformed Churches; but also the success of that government to be much more useful, to the advancement of the Gospel and Kingdom of Christ, there may be much more confidence in removing this last and greatest Let of preaching the Gospel.  
Thus have I endeavoured to lay open the most sovereign preservative against, and most forcible destructive of Popery, Preaching; and therein I am sure I have not erred, because the Spirit of Truth is my guide. I have endeavoured also to discover the Lets of preaching, and and to suggest some ways of redress, wherein I stand in more need of candour, for I may err and need pardon, I am short and need supply, but if by these or other means, preaching be advanced, I doubt not but Popery will be subdued daily, and if Protestancy prevail against Popery, Protestants will undoubtedly prevail against Papists, when the spiritual holds of Anti-christ are thrown down by the word, the Temporal power of Anti-christians shall not prevail against us, God will turn his hand against our enemies. But if we suffer preaching to go down, and Popery to prevail, how just will it be with God, to sell us into the hand of Papists, which he in his mercy and goodness ever avert. To whom be glory for ever and ever. AMEN.  

As Christ saved the world by writing and teaching of four Evangelists; so the Fiend casteth to damn the world and Priests; f●● letting to preach the Gospel by these four. By feigned contemplations, by Songs, by Salisbury use, and by worldly business of Priests. Wickliff in the Conclusion of his complaint, to the King and Parliament.   
FINIS.