A PLEA FOR MINISTERS IN SEQUESTRATIONS; WHEREIN Mr. Mossom's Apology for the Sequestered Clergy, is duly Considered and Discussed.  Justitia Legis, et Lex reipublicae basis. Prov. 18.17. 
A man that is first in his own Cause seemeth just, till his neighbour cometh and searcheth him.  
LONDON, Printed for Thomas Parkhurst, at the three Crowns against the lower Conduit in Cheapside, 1660.   

M r: Mossom's Apology, FOR THE Sequestered Clergy, Duly considered and discussed, etc.  
'tIS easy to accuse any sort of men, and if accusation were enough none should be innocent, but we say one man's tale is good till another be told: or rather (as we read in Scripture, Pro. 18.17.) A man that is first in his own cause seemeth just, till his neighbour cometh and searcheth him. I have seen an Apology (or rather an Alogy) for the Sequestered Clergy (a plaster too too little for the sore) whom I had rather see to be an apology, then make an apology, yet the latter, if not injurious and defamatory to others, would do very well.  
I thought some fit and experienced might make some timely reflections upon that Apology, but seeing yet nothing abroad, I remembered the saying, Pudet haec opprobria nobis, sic dici potuisse, etc. And resolved (since there is leave and freedom for a just defence) with young Elihu, I will answer my part: I also will show mine opinion, Job 30.17.  
In the Apology therefore I shall consider the Apologists reasons for themselves; 2. His weak objections for us (which are framed by him proportionable to what he would fain answer); 3. I shall show him some Reasons on our part; and lastly give him my advice.  
First, Therefore if we consider the complaint, upon which the strength of all his Reasons lie: The complaint is wondrous compassionable, That they have been Sequestered for no other crime but acting in their callings according to the dictate of their consciences; discharging their Ministry according to the rule of our established Laws: Page 5.  
Answ. That some have suffered unjustly for not taking late engagements, and not owning unjust though prevailing interests, is manifest to all, and in part redressed.  
But where are the many of those black swans, that have suffered for no other crimes than a conscientious acting in their calling; I would be glad to see the Printed century of that truly estimable Fraternity, but men may plead high, when almost all witness and evidence against their crimes, are dead and forgotten.  
Apol: Page 5. We conceive that the occasion of our Sequestration is removed.  
Answ. He doth not tell us the occasion of their Sequestr: but leaves us plainly to conjecture, and the world that now is believeth, and the former times clearly proved, that generally the crimes, scandals, or superstitions of their lives, were the occasion of their Sequestration, and if that occasion be indeed removed, and the Godly and sober in their Congregations do believe that they have renounced their former scandalous conversation, we would submit freely to be thankfully and honourably dismissed, for their sakes.  
Apol: Page 7. This. Precedent we have (viz: of restoring the Fathers and Pastors of the Church) from Zeno the Emperor, etc.  
Answ. The Apologist need not have gone so far back as Zeno for an example of just restitution, our late Honourable Parliament hath restored the Reverend and Famous Reinolds, and many other Worthy Pastors, and 'tis our great desire that all found and pious Divines should be restored.  
But will the Apologist on the other hand, remember later Precedents than the thirty Tyrants, even the Known, sad, and dismal ruin of so many scores of Godly Ministers, silenced and Sequestered (ab officio et beneficio) only in the Diocese of Dr. Wren, late Prelate of Norwich (and if they did so much there, what was done in all the rest of the King's Provinces) which some alive can testify to their irreparable loss at this day.  
Where were Mr. Mossom's Articuli Cleri that he speaks of in those days? what Apology or Plea might abide and stand in our defence, either from Magna Charta or any other Law or privilege? In what corner could we hid ourselves from the cloud and tempest of the maliciousness of Bishop Lad, what with him was the highest cognizance of (not the scandalous but scandaled) Puritan Ministers, but the brand of Raschals.  
Apol: Page 9, 10, 11. The Apologist calls upon the Justice of the Parliament, to restore their Sequestrations as their indubitable right.  
Answ. This earnest pretender unto such undoubted right saith much but proves nothing (either by the Law of God or man) to exemplify the same, but if indeed their right were so absolute and indubitable, that a Parliament might not question their Title, nor censure their actions; I confess their right was indubitable enough. But de facto, the Parliament did question and censure some of them; (as in the years 1642 1643, and some I think after) now must we believe the Parliament guilty of high illegality and injustice against these men's indubitable right? or these men guilty of crimes justly censurable by so high a Court? And if the Apologist will give us leave; we will rather adhere to the Parliament to repute them (as they were) a just and honourable Court, then to unbelieve the crimes of those they censured, and ourselves knew some of them to be notorious offenders. If that Parliament were unjust, Let a Parliament censure the action; and if they were unjust, why did the Sequestered Ministers leave their charges many of them, before ever they felt their injustice, and never returned in almost 20 years to their stations again; and if they were unjustly driven away why did they not return to their Flocks, as to the exercise of a Ministry amongst them in spite of injustice, and all danger, as we have in the examples of the Primitive Doctors, and in some of our own Faithful Pastors in the Bishop's days, or why do they accuse us as intruders and injust, unless they would have their Congregations lief destitute of Ministerial supply? or had it been just, (as it use to be done with their poor Curates,) that we should have fed the Flock and they have taken the Profits?  
We have judged that the exercise of our Ministry in this kind was charitable, and our possession just, there being no greater Law amongst us then Parliament Law received in this Nation. But let us query (good Mr. Mossom) if the Parliament by injustice cast out those, (whom upon proof and experience they judged to be scandalous or superstitious men): by what did the Prelates cast out those Godly and blameless Ministers, in the days of their severity, if what the High-Court of Parliament therefore did were such injustice as is pretended, and exclaimed on, how shall we judge any thing by a due standard of right and justice hereafter?  
Apol: Page 8. We desire no more but the benefit of the known Law.  
Answ. 'Tis pity this Law and benefit of it was not known, when Bishop Wren and that gang were in all their Ruff. O that Augustine's sentence you speak of, (prated all to pieces and never practised) had then been effectually minded, (non dimittitur peccatum nisi restituatur oblatum,) when so many Ministers of the Gospel were sequestered for such pitiful trifles.  
No question but the Law is indeed the known Law to many of the Sequestered Clergy, and they made it practically known to their people, (and their smartful experience speaks it enough,) but the known Gospel would have done well to have been practically made known by them rather, yet even the Law saith (amongst them that know the Law) that the complainams' have lapsed their Live; at , by never offering to serve the cure, in almost 20 years. But now (O Infalix evum pecus) The benefit and insultation over their flocks; and hope of returning to their old sport again, makes them pretend a huge just Title, and all (but they) must be intruders and themselves the Judges.  
Is it not well known to the Grave and Learned in the Law and Ecclesiastic concernments, what Jus Patronatus truly was, and what (Residentia in cura, or) pastoral incumbency ought to be? I would willingly submit the later disputes and lazy controversies of Pluralists and non residents, to the True and Faithful sentence of the Learned and Impartial. And personally I would acquiesce in the Judicious and most elaborate knowledge of Mr. Prin; (Artifex credendus in arte suâ) whose proficiency in the Law and Antiquity, speaks him acceptable and honourable to all men.  
Apol: Page 8. The Apologist frameth some trifling objections; as it were to help us at a dead lift, but indeed he framed them for easiness of answer, that he might at least seem (ro some) to have said something.  
He Objecteth (in our behalf forsooth) that Learned and Godly men will be unprovided for if sequestrations be restored.  
Answ. That is not our care; who Remember, and in some measure understand the Doctrine of the Loaves, and of the Thousands, Math. 16.  
Apolog: Page 8. The Apologists Answer to his own Objection is full, (that is to say full mouthed enough) wherein he bringeth Learned and Godly into no better than an Ironical diminution. But magnifies the sequestered Clergy, to be the Learnedest that ever England had. Saying Page 8. The learnedest Clergy that ever England had was that Sequestered Clergy: (if he had added that were sequestered and suspended by the Prelatical faction; he had been nearer the mark, for as learned men (but Learnedest  an odious Comparison) as ever England bred were sequestered, displaced, silenced, or persecuted by the Prelates.  
Apol: ib: He saith further; This learnedest Clergy was unprovided for almost twenty years.  
Answ. How can that be so? That Godly and learned (nay he saith learnedest) Ministers should be so long unprovided for? I never yet in all the Bishop's days (much less since) have seen the righteous Ministers forsaken, or long unprovided for. But I see the Apologer counteth nothing provision, nothing tenderness, or compassion towards the now sequestered Clergy: except that we will do the work and give them the wages; and that not of our Courtesy, but Duty.  
Apol: Page 10. Another Objection that he supposeth and inventeth for us is this. That the Restorement of the seques; tread Clergy, will disturb the Calmness of the State.  
Answ. This Objection proceedeth from the evil boding of his Conscience; perhaps too truly foredeeming their own turbulent subsequent actions, if they regain their power. For we have sadly seen what a stir many of them made, to the disquiet of Church and State with their superstitious Trampery; (Troublers of England indeed) that would have had the very profanation of the Sabbath, and many knacks of their old Mumpsimus established by Law. But then, when a Sequestration is established upon that: they cry out, O this is to establish iniquity by a Law!  
But if the Apologist feareth disturbance from us we shall quietly resolve them on the contrary; for we have not only Learned obedience from what we have some of us formerly and later suffered; but can (I believe and truly feel it in my heart) say with honest Mephibosheth, Let them take all; (if that were all,) since our Gracious King is returned in peace; with that Olive Branch, of the unfading purposes of establishing Housnesse, and Justice; (to his immortal glory and happiness,) in these Nations.  
Apol: Page 11. He serves us with another unserviceable Objection from the Purchasers of Church Lands, (Thank him Bishops!) where he finds an appearance of equity, and can dispense with a Rule of the Civil Law for them, partly to cast an Odium the more on us, and a little to favour (as he could) his friends and Relations, perhaps concerned in such Bargains: upon which (few, or I think) none of us ever durst venture.  
Apol: Page 12. He fits us yet further: Imagining this to be an Objection on our parts; That all must be content, to be loser's.  
Answ. No not all Loofers, nor all content, yet many sequestered Ministers were better provided after their Sequestration then ever before, and that out of the Live, and Goods of some of us (yet feeling the loss, but not at all content) I could instance in some Intruders, to their dread and shame, that had need put in an Apology for such plunders, spoils, and unlawful possessions, if the Oxford articles should fail them, as far, as they would have the Acts and Ordinances of the former Parliament failus. But I hope 'tis as honest and comely, for a poor blameless Minister, commanded to serve the cure of a deserted Parish, for the good of their soulès (more than the profit of his purse:) to say, I have an order of Parliament to defend me; as for a violent Intruder upon us to plunder and destroy even a man and his house, and possess his place (as some have done) and say in his defence, I have the Oxford Articles to show, and I plead the benefit of the Oxford articles.  
Must all be content to be loser's! Infandum Mossome jubes renovare dolorem. O how wounding a remembrance is it to think of those (so many Learned and Reverend Ministers) that were as great loser's by the Bishops, by confiscation, sequestrings, silencing, or persecuting, as any have been in these times, and they were indeed sequestered, and for no other cause, but acting in their callings according to the Dictate of their conscience, and discharging their Ministry according to the rules both of Law and Gospel.  
How sad was it that Ministers (of approved abilities for higher work) might not be suffered so much as to School a child or two in a private family, nor to pray in a friend or brother's house; but it did incur the danger of being presented as an unlawful conventicle, therefore if (as learned Hooker in his Eccl. Pol. in Pref.) as well how to want, as to abound, be the empress of a Bishop. Surely we may claim the cognizance, if loser's may have leave to speak; But though loser's, not lost, (blessed be God) that is always seen in the Mount, that then provided for persecuted Ministers, and hath in the midst of all our necessities, followed us and our preservers, with abundance of mercies.  
Apol: Page 9 Thirdly, For the Ironical and bespattering expressions of the Apologist, who calls us (amongst other ill names, as Intruders and the like) Pretended Godly Ministers. Page 9  
Answ. We answer first, He cannot deny us to be pretenders (and intenders too) to Godliness, which must be denied to very many of his Sequestered Clergy, as having neither name, nor thing, of any pretence to Godliness at all.  
And why must pretended Godly be the Larva that he will put upon us, but to have us devoured as reputed hypocrites, but as for themselves I pity them, (so well are those trees known by their fruits,) that we can say, but of few, that they are so much as hypocrites, or pretenders to Godliness, it being (as Greg. Naz. saith) the only Godliness of these men, to find out something, whereby to judge others ungodly.  
Apol: Page 8. The Apologist enforceth his incredible scandal upon us with this (as he supposeth) undeniable question; how are they Godly who will knowingly add sin to sin?  
Answ. This Physician should begin his charitable disquisition at home, looking into the hindermost end of their own wallet, and inquire (as others alas inquire for them) what eminent godliness they shown in their stations! (yea, or do now show!) How are they Godly, that never shown any repentant remorse for their sins against God, and the Nations peace! that never bewailed their Sabbath breaking, Altar worship, & persecution! How were they Godly, that added sin to sin; in proclaiming, and encouraging others in the profanation of the Sabbath! They that break the command of God, and teach men so, shall be called the least in the Kingdom of Heaven; Matth. 5. How were they Godly, that took away conscientious and frequent preaching, and brought in a heap of Ceremonies, all the trash and trumpery that Rome could spare: We may say long enough, how were they Godly that did not only possess our Live, but plundered our dearest Libraries, and mocked at all our suffering?  
Apol: Page 10. The Apologist chargeth our consciences, and beseecheth us to consider, how we will answer it at the dreadful day of judgement.  
Answ. Blessed be God we can (for this that we have done) cheerfully remember that day: yea, and long for, and hasten to the coming of the Lord, knowing that Christ will acknowledge what we have done, in feeding, visiting, and comforting, the least flock that belongs to him, he will accept of it, for inasmuch; as we have done it to the least of these, we have done it unto him. We can return to God with a more happy effect of our Ministry then the Apologists ever could; we can say (of the blessing of God upon our preaching) here are we and the children that God hath given us, as begotten by the Gospel. We have endeavoured faithfully to discharge our Ambassage, and hope to render our account with Joy, having fed the Flock that Jesus Christ hath redeemed with his own blood, and can say (in some measure) with Paul I have fought the good fight and finished the faith. Neither are we ashamed or afraid, (in just vindication of ourselves we may speak it modestly,) either before God or man, to be weighed, and compared number for number with the Sequestered Clergy, which are the worthier instruments in Christ's work, and detur digniori, Let the fittest take it with all our hearts.  
But to return to the Apologist. I also beseech the Sequestered Clergy (can I say those Godly Ministers scoffingly, as he doth, I dare not say it) but I beseech them, such as they are; to advise before hand concerning that fearful day! will profanations of the Sabbath, censuring, sequestering, persecuting Gods Ministers; will bowing at the Altar, will making Ceremonious pomp and formality, to be of the very essence of worship: will starving the souls of poor people, (and yet courting and excommunicating them for breaking Pasture (or Pinfold rather) to get some small feeding elsewhere; will these things stand in the judgement with all the rest written in the book and books forever against them? then let us fall; but as Eccl. 3.17. I have said in my heart, surely God will judge the righteous, and the wicked, for there is time there for every purpose, and for every work.  
What will those Ministers say, when God shall inquire where is the Flock thy beautiful Flock? Woe unto the Pastors that destroy, and scatter the sheep of my pasture, saith the Lord. Therefore thus saith the Lord God of Israel, against the Pastors, that feed my people, ye have scattered my flock and driven them away, and have not visited them, behold I will visit upon you the evil of your do, saith the Lord. Vid. Jer. 23. from 1. to 7. verse. We be to the Shepherds of Israel, that do feed themselves▪ should not the shepherds feed the flock? the diseased you have not strengthened, neither have you healed that which was sick, neither have you bound up that which was broken, neither have you brought again that which was driven away, neither have you sought that which was list, but with force and with cruelty have ye ruled them, and they were scattered because there is no shepherd, and they became meat to all the beasts of the field when they were scattered, my sheep wandered through all the mountains, and upon every high hill, yea my flock was scattered upon all the face of the earth, and none did search or seek after them. Therefore ye shepherds hear the word of the Lord: As I live saith the Lord God, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherd's search for my flock but the shepherds fed themselves, and fed not my flock: Therefore O ye shepherds, hear the word of the Lord, behold I am against the shepherds, and I will require my flock at their hands, and cause them to cease from feeding the flock neither shall the shepherds feed themselves any more, for I will deliver my flock from their mouth, that they may not be meat for them. Ezek. 34. I wish these men, that talk of the judgement day in the mouth, would think of it in their heart, and some of their Learnedest Clergy (as they are called in the Apology) would show the fruit of the meditation, in a sound Commentary upon this Chap: which I believe few Pluralists, non Residents, or Sequestered, dare read and expound thoroughly.  
The Reasons on our part, why they ought not to be restored and we dismissed, might be many (if we would speak all we can in our own cause (as they have done) but what I shall say is only what sways with me, as to warrant my present inoumbency as to my conscience.  
Most of them were guilty of great and scandalous crimes in their places, as is notoriously known and proved by the oaths and testimonies of sufficient witness, and that before the highest Court in England, that had power and right to plead the cause of God and the people.  
And further for the Power that expelled them: have not former Parliaments done the like? and may not future Parliaments do the same? Why should not we judge their ejection by Parliament as Just and Lawful, as they judged ours by the Bishops? and in many things (jam sumus pares) we are proportioned, we would not take the Bishop's Oath, (called ET CETERA) nor admit the whole heap of Ceremonies, and so were put out, or kept out, and on their part, they would not take the Nationall Covenant (approved by King (I mean his Gracious Majesty that now is) and Kingdoms) but stood for profaneness and superstition, and so they were kept out on the other parts prevailing; Now who were the sufferers (if the cause makes the Martyr) to be most pitied, I leave to all wise and godly to Judge and censure.  
The Sequestered Clergy generally left the pastoral charge, and care of their people, and fled, and took other charges elsewhere, where some of them (to our sad experience) ceized upon the Live, & Estates of Godly Ministers; and that in such a cruel manner, that the Long Parliament was necessitated, to set up a Committee for relief of plundered Ministers: by whom some Congregations have been supplied with faithful Ministers from thence; (in the valley of Anchor a door of hope) and those of us, that upon entreaty, and command, and of conscience, assumed the charge of deserted congregations, whither our Labour hath not been more than our Hire, and our pains then our profits; we dare leave (generally) to our enemies to judge, only we have this dependence in what we have done, our labour is with the Lord and our reward with our God.  
The Sequestered Ministers never attempted to return to the Pastoral care and charge of their flocks, for these many many years. Not Red Peculium, but pecuniam, was their cry; they Thirsted more after the Live of the places, than the living souls of the people.  
Their Congregations desire them not (except here and there a few ungodly at lest loos-professors, and they rather for envy to some neighbours, then of sober affection to the sequestered Minister.) I say their Congregations affect them not, though (as the Devout wolf to the sheep in the true fable) they profess to love them in their very bowels, yet their people fear, (cor tibi rest at idem non tibi presto fidem,) 'tis the great Godliness of gain, that moves them so exceedingly▪ more than the gain of godliness. And truly I think, (as I should also do in sum case) Though they have repent; (a thing that I would gladly believe but never saw it in them,) yet their reformation would be better received, and credited elsewhere, then amongst their former congregations, where there will be on all hands, suspicion, supposition of injury and strife, and perhaps revenge; embittering the Spirit and hindering their Ministry.  
Lastly for ourselves; our Innocency and Labours are our greatest Arguments. Our labours have been great; and (all things considered) our success in our Ministry happy; Light and knowledge is increased. I remember a Christian told me, speaking of the increase of knowledge, that he had heard more sermons in his parish Church in one month, than his father before him had heard, or could hear in 30 years. But some of the Sequestered Ministers envying the work, found ways (like those that hindered the rebuilding of Jerusalem,) by envious reproaches and scandal to retard and hinder our success. These persuade our Congregations to tax us heavily; To pay tithes slowly; These create false reports of us; and if they perceive but the lest spark of heat or prejudice between Minister and people, they are at hand to blow up a fire, and to applaud the fact: Favouring Quakers, sabbath-breakers, any thing against us. Yea, their envy hath driven some of them so far, that they exposed the King's Friends and Interests to public dishonour: to bring some of our persons thereby into snares and dangers.  
Yet now, After all our hard service; If we may not be owned for Pastors, and True and Rightful Ministers by Law in our places, by King and Parliament: but those our spiritual sons and daughters, (begotten by the Gospel thorough our Ministry) must be left and forsaken. We can but Protest to God and man, that (though 'tis our Duty to submit, yet) 'tis our grief to part (not with the pittance of our means, but) with the dear society of beloved souls; more precious unto us than our benefits or lives. And to them it will be occasion of too much sorrow: that (as Pastors, and Fathers,) they shall see our face no more!  
Finally, To conclude my work. I will add a word or two of Advice, and friendly Counsel to Mr. Mossom, and his number.  
First, To mend his principles, and not take up his Axioms on bare trust (as that from J. C. in his Title page) Lex justity, Justitia reinpublieae basis; whereas indeed (and right) it should be as I have fixed it, inserted, in my Title page: Justitia Legis, et Lex reipublicae basis. For Justice is the first foundation of all Law, and government, for a Law may be altered and reduced to Justice, but not Justice altered and subdued to a Law.  
2. Again, I desire him a little to sweep before the doors of his own party, and move them to restore what they have unjustly taken; and cruelly plundered: and then expect in charity, what we can spare them out of what we have saved of the reward of our Labours. I could affix names, But I am not willing to blur any man's name; but admonish his Conscience. But if any such outrages have been committed by any of us, let us be named, and shamed, and refund; and themselves readmitted in those places, as more righteous than we.  
I would further have Mr. Mossom (who vilifies us as necessitous) and all his Learnedest Clergy know, that we have fed the starved Congregations they have deserted, (and from which by Parliament they were sequestered,) not for morsels; but of Charity, and Conscience: 'tis well known that many of us need not, (and I pray God we may never feel Prelatical compassion to us and our families,) nor did need their estates for a subsistence, the greater number of us (thorough the mercy of God) could boast of as great birth, estate, friends, and offers of preferments, as they. We having many of us ourselves, Live and preferments to bestow (and some bestowed) upon deserving men, yet what is gain to us we can (I hope) account loss for Christ And if some of us were reduced from the deepest of neeessities, as he saith, we were induced first into those necessities by the Prelates or late Plundering, or such ways. And if we were originally poor, and so still, we need not be ashamed that God hath taken the poor even from the Dunghill: the earth is the Lords and the fullness thereof, and we in our poverty well know, how the Sequestered Clergy, some of them, attained their plentiful full estates: But of this thus much shall suffice for this Time.  
Only this, Let not Mr. Mossom glory, in being of the number of the Sequestered Clergy, but if he be now a good man, let him teach those of his culpable fraternity, that suffer for their faults, to say, as the good thief on the Cross, Luke 23. We are justly here, for we receive the due reward of our deeds, and my prayer with him, and for them (and him if need be) shall be that God may give them repentance, pardon, and grace for Time to come: AMEN.  
FINIS.