Tho' ſo great Inconveniences and Irregularities aroſe by Ordaining without a Title, yet the Jeſuits will have it, that the Pope may Ordain without any Title, either true or feigned, whereby the Reverence to that Order hath abated, in reſpect to that it had when Eccleſiaſtical Orders were only Ordained to Offices; for which reaſon all them reſided and dwelt upon their Charges, which could not be left vacant, there being none to ſupply them, all being occupied in their own. Likewiſe the diſtinctions of Benefices Compatibile & Incompatabile (found out only to cheat the World) was then unknown, whether fatter or leaner, the Poſſeſſor was obliged to ſerve it perſonally without Unions, Reſerves, Commenda's, and Devices, found out only by Clergy Craft to avoid the old and beſt Canons, and to bring all into the Popes Power.

There were many Proviſions made by divers Princes to prevent the many Abuſes occaſioned by the Ambitious and Covetous Clergy but all in vain, Clergy-craft quickly found out Diſtinctions and Subtilties, and coined Evaſions to avoid both Canons and Laws made for Redreſs of ſuch and other Abuſes which were before the Year 800.

About which time Charlemagn having reduced under his Obedience Italy, France, and Germany, reformed in ſome meaſure the Abuſes in Eccleſiaſtical Affairs, reducing them to an Uniformity; which in divers places have been variouſly uſed, renewing many of the old Canons and Councels worn out of uſe by Clergy Craft, and making of Eccleſiaſtical Laws for the diſtribution of Benefices as they ought, and partly reſtored unto the Pariſhes the Poſſeſſions which the Biſhops had uſurped unto themſelves, Ordaining that every Prieſt ſhould have a ſufficient Benefice, according to that ſaying, Beneficium datur propter officium. He reſtored alſo to the Monks that Power of chuſing their own Abbot. He Eſtabliſhed alſo, That the Biſhops ought to Ordain thoſe Prieſts who were preſented by the People of the Pariſhes. He Eſtabliſhed alſo the Pope of Rome in like manner as he had been inſtituted when the Emperors of the Eaſt had the Dominion over Rome, viz. That the Pope ſhould be Elected by the Clergy and the People, and the Decree of the Election ſhould be ſent to the Emperour; upon whoſe Approbation the elected was conſecrated: but to the Honour of the Clergy be it remembred, there was never any Law made to remedy any of their Abuſes, but they ſoon found out a way to evade them.

About this time the Cuſtom of giving Tythes unto Pariſh-Churches paſſed out of France over into Italy, which ſoon were abuſed as well as other Proviſions made by the free-will Offerings of the Faithful, and ſo are to this Day. But what ſhould I ſay more of their Abuſes in other things, (as of Abbies and Abbots, Monkery and Monaſteries, Annates, univerſally reputed grievous and condemned, yet juſtified by ſome, their Arms Spiritual, Expectancies, or Reverſions, Benefices, Pluralities, Comenda's, Unions, Reſervations, Cardinals, Coajutorſhip, Decretals, Donations, Elelection of Popes, Prieſts, Biſhops, and Deacons, Exemptions, Mendicants, Regreſſes, Indulgences, Quindeniums, Inveſtitures, Reſerves, Penſions, plentitude of Power, Non-obſtante's, Devolution, Canons, Dominion of Goods Eccleſiaſtical, Reſignations, Renuntiations, Alienations, Reſervations, Symony, Vacancies, Titles of Dukes, Marquiſſes, and Earls given to Biſhops, &c.) but that the Clergy in thoſe times did abuſe that Power they had in the Goſpel, endeavouring rather to acquire Empire, Grandeur, and Temporal Eſtates, by any indirect means, than with Paul to have made the Goſpel of Chriſt without charges, by preaching the Goſpel willingly: A woe always attending the neglect thereof, though they which miniſter about holy things, ought to live of the things of the Temple: and that they which wait at the Altar, ought to be partakers of the Altar, 1 Cor. 9.13, 16, 17, 18.

It is an Obſervation of godly Men, That in thoſe times the Court would never be induced, that a gainful Abuſe ſhould be aboliſhed or corrected, until it had prepared a greater and more profitable one.

So great Authority tends to no good, becauſe it appears thereby that almoſt all the Abuſes have been introduced. From hence proceeded the Commendums, Penſions, Regreſſes, Unions, Reſignations, Expectancies, Reſervations, yearly Payments, Quindeniums, and other kinds which no Man defends.

The Government of the Church was firſt Democratical, all the Faithful being preſent in the chiefeſt Councels and Deliberations: Thus we ſee that all were preſent at the Election of Matthias unto the Apoſtleſhip, and in the Election of the Six Deacons, and when St. Peter received Cornelius, a Heathen Centurion, unto the Faith, he gave an account of it to all the Church. Likewiſe in the Councel celebrated in Jeruſalem the Apoſtles, the Prieſts and the Faithful Brethren were preſent, and the Letters were written in the name of all the Three Orders. When Paul writ his Advice about the inceſtuous Perſon, he directed his Epiſtle unto the Church of God which is at Corinth; to them that are ſanctified in Chriſt Jeſus, called to be Saints, with all that in every place call upon the Name of the Lord Jeſus Chriſt our Lord, both theirs and ours.

They perverted the Spiritual Arms of Excommunication, (which was uſed only for the Correction of Sinners,) into the defence of their Temporal Poſſeſſions. The Law of Tithes is indeed Moſaically Divine, but not a Law naturally Divine, nor Chriſtian; and it obliged only that People at that time, now it obligeth none. In the many Troubles and Uproars, occaſioned by the Biſhops confederating with the Popes againſt the Emperor, the Biſhops obtained the Publick Incomes, and the Regal Rights or Duties; and when the Differences were compoſed, they had taken ſo firm Poſſeſſion, that the Princes were neceſſitated to grant them in feudo that which de facto they had uſurped to themſelves; by which they acquired alſo the Titles of Dukes, and Marquiſſes, and Earls. Many of them are ſtill in Germany, remaining ſuch both in Name and Fact; but in Italy in Name only.

The Canoniſts ſay, That the Poor are obliged to pay Tithes, for that which is given them by Alms in Begging at Doors: and the Harlots are bound to pay Tithes of their gain by Whoredom. The greateſt and moſt frequent Legacies and Gifts are from Harlots.

Prohibitions for Alienating, which were made againſt Clergy-men in favour of the Laiety, are turned about againſt the Laiety in favour of the Clergy.

The Popes never failed to get any Abuſe whatever to be juſtified by Doctrines Tho' the Popes ought to feed and not ſhare the Sheep, yet they make themſelves fat with the chiefeſt of all the offerings of Gods holy Church and People, 1 Sam. 2.29.

Having thus briefly declared the Government of the Church in general, which is more at large ſet forth by Padre Paolo, that incomparable Servite, in his Treatiſe of Beneficiary matters, let us conſider how the Government of the Church of England now ſtands.

In brief thus: Firſt, In the Britiſh times, before the Converſion of the Saxons, the particular modes of Adminiſtration, as all things elſe concerning the Britiſh Church, are very obſcure. But this is clear enough, That the Popes Tyranny and Uſurpation being then unborn, and Princes enjoying their whole Power both in Eccleſiaſticks and Civils, nothing was ordained without their Authority and Permiſſion, who yet gave large Powers to their Clergy, both for Debating and Judging in their own Conſiſtories, things proper to their Care and Inſpection, as at large appeareth in the Imperial Conſtitutions of Theodoſius, Juſtinian, and others.

Seconldy, The English Saxons Church, being planted by Auguſtine the Monk, through the care and direction of Gregory the Great, did bear a reſpect to the Roman See, but owned none of its Authority and Dominion in Eccleſiaſtical matters. The Biſhops and others of the Clergy aſſembled often, and made Eccleſiaſtical Laws and Conſtitutions, but not without the Licenſe and Allowance of the Kings, who by their own Authority, (indeed by Eccleſiaſtical Uſurpation and Tyranny) enacted alſo many things of Religious and Eccleſiaſtical Practiſe; as appeareth largely in the Saxon Laws collected by Lambert and others, and Sir Henry Spillman's Councels.

Thirdly, For about 1000 Years after Chriſt, the Engliſh Church refuſed thus the Roman Yoke, till that proud Prieſt Thomas Becket, Archbiſhop of Canterbury firſt was ſo bold as to ſhake off the King's Rule and Authority in matters Eccleſiaſtical, denying him Obedience without the Condition of Salvo Ordine ſuo, and ſo as much as in him lay deſtroyed the Liberty of the Engliſh Church and the King's Prerogative: This appeareth from Anſelm's 36 Epiſt. to Paſchalis, Matthew Paris, and others. Peter Pence indeed were formerly paid out of reſpect to the Biſhops of Rome; but the Pope never obtained the Inveſtiture of Biſhops, and the right of receiving Appeals, and conſequently that Soveraignty and Headſhip over the Church, till ſuch time as Becket being killed, Henry the Second, to get Abſolution, ſubjected himſelf and his Kingdom to the Roman Juriſdiction about An. 1172.

Fourthly, This Foreign Authority was after 200 Years reſtrained by the Statute of Praemunire, and other Acts of Parliament; yet the Pope ſtill kept his Foot here (tho' not his Body,) or rather his Hand, which ſcraped up a World of Treaſure. The Canon Law was the Law of the Church; Archbiſhops without the King's leave aſſembled their Provincial Synods; the Decrees of which bound all Men by no other Authority than that meerly Eccleſiaſtical, and provided that they were not contrary to the Jus commune (as it is called of the Pope, rather than that) of the King. Great were the Priviledges and Exemptions of the Clergy from Secular Courts and Juriſdictions, as is to be ſeen in Articuli Cleri, and other old Laws, and the Hiſtory of thoſe times abundantly teſtiſie.

Fifthly, This Exorbitant and Foreign Power was in part baniſhed by Act of Parliament in Henry VIII his time. Now its provided that the King ſhould be ordained Supreme Head, or Chief, and Supreme in Eccleſiaſtical Affairs, as the Jewiſh Kings of old and the Ancient Chriſtian Princes were; and it is made High Treaſon to deny it. Now conſideration being had of the old Canon Law, it was conſidered how to reform and reduce it to ſuch a temper as would ſute with this new Alteration; and it was then thought fit that it ſhould rather be quite Aboliſhed, and a new intire Body collected for the Government of the Church.

Sixthly, To this purpoſe it was Enacted, that Thirty or more Perſons ſhould be deputed by the King to make this Collection. But it being better to live where nothing, than where every thing is lawful, they were not ſo raſh to run down Root and Branch, and take away the old Building before a new one was modelled; and therefore till this Model ſhould be prepared and confirmed in Parliament, it was Enacted, That the Canon or Eccleſiastical Laws ſhould ſtand in the ſame force as formerly they did at that time, except in ſuch Caſes wherein they thwarted the Laws of the Land.

Seventhly, This new body of Eccleſiaſtical Laws was by Edward the Sixth attempted, and an Eſſay made by Dr. Haddon, ſince printed by the name of Reformatio Legum Eccleſiaſticarum; but never was perfected nor confirmed by Act of Parliament, and therefore the Canon Law is ſtill in force as formerly, but where it contradicts the Law of the Land.

Thus is the Crown with much ado pluckt out of the Paws of the Eccleſiaſtical Man of Sin, and reſtored in Parliament to its Ancient Rights in matters Eccleſiaſtical; It being by Act of Parliament Eſtabliſhed, That the Clergy ſhould not Aſſemble without the King's Licenſe and Authority. By all which it appears, That the Kingdom, the Church of England, now hath a Supreme independent Right and Power within it ſelf, to make Coerceive Laws for the Welfare of it ſelf, without running to Rome or to any Foreign State or Power.

Upon this Popiſh Foundation (which hath not the leaſt ground in Scripture) ſtands our Darling Eccleſiaſtical or Church-Diſcipline and Regiment, (a meer Popiſh Relick and Hierarchy, ſet up only not to miniſter unto, but to domineer, contrary to Chriſt's Precepts and Examples.) And our Eccleſiaſticks have not as yet made it their concern or buſineſs to endeavour a farther Reformation thereof, (tho' deſigned even from the beginning of the Reformation in Henry the Eighth's Days,) but are very well pleaſed to eat the Fat and drink the Sweet thereof: And tho' they know that their Incroachments and Uſurpations have been all got by Popiſh Prieſt-craft, and by which they have for above 1000 Years cajoled and fooled both Crowns and People out of their juſt Rights, and ſubjected Caeſars and great Princes and Principalities to their own Empire; And inſtead of a pure Goſpel Government have Eſtabliſhed to themſelves a mighty Throne of Iniquity and Abominations, fitted for Pride, Domination, ſelf-ends, and Intereſt, &c. Which Prieſt-craft, togegether with Antichriſt, began to work in the Days of the Apoſtles, even from Judas's Purſe, and continues to this very Day; which is demonſtrably made out, as by many Hiſtories, ſo more punctually and particularly by Father Paul s Treatiſe of Beneficiary matters, ſhewing how, and when, and by what Prieſt-craft all their Acquiſitions, (Friars Annals, Arms Spiritual, Benefices, Unions and Vacancies of Benefices, Canons, Cardinals, Coajutors, Commendam's, Election of Biſhops and Prieſts, Exemptions, Goods Eccleſiaſtical, Appeals, Monks, Monaſteries, Indulgencies, Inveſtitures, Pluralities, Non-reſidence, Excommunication, Epiſcopal Audience, Abſolutions, Diſpenſations, Prebends, &c.) were acquired, uſed, and abuſed. A foul Miſtake and Crime, to think to Eſtabliſh the Church with good Government, taken from human Reaſon, as if twere a Temporal State.

The Church and Kingdom of Chriſt, as it is more Excellent than any other Kingdom in the World, (the Scepter of Righteouſneſs being the Scepter of his Kingdom, and to which Kingdom all other Kings and Princes ought to bow down and be ſubſervient,) ſo it and the Government thereof differs from all other Governments and Kingdoms. Firſt, It hath but one Head, and that not by Election or Succeſſion, but by everlaſting Continuation. Secondly, This Head choſe his Church or Kingdom, and not the Church him, John 15.16. Luke 32.23. Thirdly, The Laws of this Kingdom are more excellent and more unchangeable than the Laws of any other Commonwealth or Kingdom, as being the Dictates and Precepts of Chriſt, the onely and Eternal Head, and are the unchangeable Copies and Expreſſions of his Immutable and moſt Holy Will. Fourthly, The Obligements and Conformity of every Member thereof unto theſe Laws are far more ſtrickt and ſevere than in any other Commonwealth or Kingdom, viz. That every one ſhould love his Lord and King above all, and his Neighbour and fellow Citizens as himſelf, ſhould abſtain from all appearance of Evil, and reſiſt unto Blood, ſtriving againſt Sin, &c. Fifthly, In the viſible Government of his Church and Kingdom, he hath appointed a Prieſthood by irrevocable Ordination, (in which it is diſſimular to all Temporal Governments,) as Officers of his Church and Kingdom to continue after his Aſcenſion, viz. Prieſts and Biſhops; and ſoon after his Aſcenſion the Apoſtles added Deacons alſo by Ordination. What Powers Chriſt gave them, what Duties be obliged them unto, are viſible by their Commiſſion written in great and indelible Characters; viz. Go teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghoſt: Teaching them to obſerve all things whatſoever I have commanded you: and ſo, I am with you to the end of the world, Matth. 28.19, 20. and they were to Preach not themſelves, but Chriſt Jeſus the Lord, and themſelves the ſervants of his Church for Jeſus ſake, 2 Cor. 4.5.

This is the Summ of their Commiſſion and Authorities that Chriſt left them; Chriſt well knowing that his Apoſtles, and Miniſters, and their Succeſſors, were to gather him a Church from among both Jews and Gentiles, all bitter Enemies to him and his Goſpel, and to Eſtabliſh it in the Boſom of their Kingdoms, did preſcribe them ſuch a Government and Laws as they might any where execute peaceably, without prejudice to the Subjects of any Commonwealth or Kingdom, either in their Lives or Fortunes, no other Subjects being ſubject unto that Spiritual Regiment but onely ſuch as embraced the Chriſtian Religion. In this Chriſtian Church Chriſt ordained Officers to Teach, Baptize, Ordain, and Adminiſter his Sacraments: but for what concerned Honeſty and Diſhoneſty, doing Good, and working Wiekedneſs, and breaking the Laws of Morality, Chriſt gave many general Rules and Precepts to the whole Church, (who were to Govern its own Body and the Officers thereof, and not the Officers the Church or Body,) viz. to love one another, even our Neighbours as our ſelves, &c. And if any did trangreſs the Laws, not peculiar to them as Men, but as Chriſtians, if the Offence were private, then they were privately to be admoniſhed; If publick, then they that tranſgreſſed openly were to be rebuked openly; but if after Friendly Admonitions and Reprimands, private and publick, they ſtill continued incorrigible, then not to own them as Brethren, nor keep company with them, with ſuch, no not to cat: and in ſine purſue and proecute them as Publicans and Heathens, i. e. Sue them in the Civil Courts: And this is the Summ of the whole Government and Diſcipline which Chriſt left to his Church; and any other there is not extant in Scripture: nor is there need of any more or other, as is hinted before.

Let the Pope, Prelate, or Paesbyter, demonſtrate any other Form of Church Government, if they can. they know they cannot: but they will pelt us with Stories of another Government, and of its Antiquity, and general Uſe thereof for many Ages. Be it ſo, let them derive it as high as they can, from that very Day and Date, the very beginning of Popiſh Prieſt-craft will appear, which by good management heaping Pelian upon Oſſa, now one thing, and then another, it early arrived at that monſtrous heap of Irregularities, nay, Impieties it is now at in the Irregular uſe of the ſame in both Churches. Take it as it is with the beſt Conſtruction can be made of it. What Concord? what Agreement had it with the Government ſet forth in the Goſpel? even the ſame that Light hath with Darkneſs, and Chriſt with Belial.

To Day to burn Books and Tenets of Men as pious, and learned, and having as precious Souls to ſave as themſelves, and to morrow ſuſpend, and extravagantly puniſh Miniſters and others for writing Rebukes of Sin, or not reading a Book of Sports, or for Lecturing; Excommunicate others for not paying Fees, or not obſerving the Orders of their Courts, and of their Officers, Chancellors, Surrogates, Archdeacons, Officials, Sumners, &c. And if an Excommunicate Perſon come into the Church in the time of Divine Service, the Celebration thereof is to ceaſe: and a World of ſuch-like Fopperies. A ſpecial Goſpel Government, that Eccleſiaſticks need be ſo fond of! Can this be a Goſpel-Government, that conduces to no good end but to bring Griſts to their Mills, and an odium upon themſelves, and render them in ſome ſenſe worſe than the Furies of Hell, who only torment the guilty, but theſe vex the very Souls of Men as Righteous as themſelves? Which Government was partly obtained by Antichriſtian Popiſh Prieſtcraft, partly by the ſupineneſs and negligence of the Brethren of former Ages of their own Rights and Priviledges, partly by the Craſt and Subtilty of proud, covetous, and ambitious Popiſh Clergy, and partly by the careleſneſs of Princes, who not willing to trouble themſelves with the Care of Religion, devolved it upon the Biſhops and Prieſts, by whom they were eaſily out-witted, and ſeduced, and ſo ſet up for themſelves.

I wonder what plain Text of Scripture ever gave the Prieſthood Authority to make Canons, curſe and ſuſpend, to impoſe and regulate, to bind and puniſh the Body of the Church, (which in plain Engliſh is putting the Cart before the Horſes,) the Church being to Regulate its own Concerns, and Body, and the Officers thereof, and not the Officers the Body: for by the Judgment of St. Cyprian, The Praclice of the pureſt Times, which were freeſt from corruption, even when Holy Martyrs were Biſhops, was, that Paſtors were ſubject to the Cenſure of the Church. If this buſineſs were ſeriouſly inquired into, it would appear that there would be no need at all of this Eccleſiaſtical Government by Prieſts, as diſtinct from the Civil Chriſtian Government; and if there be, yet the Body is to govern and regulate it ſelf, and not the Clergy and Officers thereof the Body. Either this their Government is to be found in the New Teſtament, or it is not; if it had been there, it would have appeared long ago in the Conteſts between the Biſhops and the Presbyterians. But by both their Writings it manifeſtly appears, That neither the one Government nor the other (as it is now practiſed) is to be found therein, nor any other Government than what I have ſuccinctly deſeribed. What ſtrange Prieſts are theſe thus to uſurp wrong Powers, and make ſo very ill uſe of them, and yet expect to be had in Reverence of them over whom they ſo Tyrannize, by continuing the Uſurpation of ſuch wrong Powers, got by Prieſt-craft in Evil and Popiſh times? How can they expect that we ſhould hearken to, and believe them, Preaching Self denial and Reformation to us, when they hateo to be reformed themſelves? They are called to be Prieſts and Biſhops, and make their boaſts of God, that they know his Will, and approve the things that are more excellent; and conſidently brag, that they are Guides to the Blind, Lights to them that are in Darkneſs, Inſtructers of the Fooliſh; and therefore you who teach others, why teach you not your ſelves? You that make your boaſts of the Law, through breaking of the Law, diſhonoreſt thou God? Rom. 2.17, 32. is not this, with • emas, to love the preſent World, and with Diotrephes to love Preheminence and Domination? All Hiſtories, both Sacred and Prophane, ſwell with Out-cries and Exclamations againſt them, as the Diſturbers of the common Peace of all Europe, as the Authors and Inſtruments of all Uproars, Seditions, Confuſions, and Wars. Our own Church of England Men, and Biſhops, boaſted and ſignalized our firſt War 1639, (which was the Spawn of all that hath followed,) by the name of Bellum Epiſcopale; and not undeſervedly. Which Royal Army, tho' in its march they injured no Body, but rather inriched all places, yet ſo averſe was that War to the Genius of both Nations, that none of them could bid us God ſpeed, as if God had ſtirred up the Spirit of theſe Nations, as he did the Spirits of Pul and Tilgah Pilneſar, Kings of Aſſyria, whereby vex Popult became vox Dei; and it thrived accordingly.

If this their Government now in uſe be not to be ſound in Scripture, (as for certain it is not,) what is it elſe, than for the Eccleſiaſtical Hierarchy to make the Souls of Men ſubordinate to their Pride and Impery, and to intitle God himſelf to be the Author of all their Uſurpations, and to caſt upon him the Shame and Diſhonour of all their Oppreſſions and Violencies, by gilding over all their Impieties with the Varniſh of Religion, and by aſſuming the Coverture and Canepy of Prety for a Cloak for their Impieties. The Pagans were more modeſt towards their Gods, accounting Diſſimulation meer Impoſture.

Have they made it their Buſineſs, or improved their Intereſt, ſince his Majeſty's Reſtauration, to reſtore that Tueſdays Sermon at Court, which the Holy Martyr moſt Religiouſly obſerved? Have they countenanced Lectures on the Weekdays, and Sermons in the Afternoon on the Sabbath-days? Run through all the Counties of the Nation, and matter of fact will clear the point. I appeal to God and their own Conſciences, and to vox Populi for the truth hereof. What violent ſuppreſſion hath there been of Conventicles, and Perſecution of the Conventiclers, (happily as great, if not greater than the Inquiſition abroad,) tho' uſed in pureſt times by Chriſt and his Apoſtles, and recommended by them to all the faithful in general, by as true Jure Divino Precepts as Prieſts and Biſhops have for their teaching all Nations by Matth. 28.19. and other plain Scriptures. To this Divine Prerogative and liberty of aſſembling of the faithful in general, for mutual and reciprocal Prophecying, Edification, Conſolation, Conferring, and Communicating their ſeveral and diverſities of Giſts and Graces, their own mutual progres, growth, and failings of their deſigns for Heaven, and to participate of each others Adviſoes and Prayers, and how to behave themſelves therein. As this is a Divine Prerogative given to all the Faithful by the Goſpel, ſo they may make uſe thereof in any Nation without asking leave of any body, and no Power ought to hinder them, nor can they hinder it without Sin. to this ſignal Priviledge St. Paul gives abundant teſtimony, 1 Cor. 14. This Epiſtle was written not to Prieſts in particular, but to the Church of God in general, to them that are ſanctified in life, called to be Saints, with all that in every place call upon the Name of Jeſus Chriſt our Lord, both theirs and ours, 1 Cor. 1.1. wherein all the faithful, whether Prteſts or not Prieſts, are commanded to follow after Charity, and deſire ſpiritual Gifts, but rather that they may Propheſie. By Prophets in this place are meant all Believers in general, thoſe within the Pale of the Church, excluding thoſe only without, as unfit to judge ſuch matters; and by Propherying here is not meant the Gifts of Prediction, or fore-telling events, or things to come, but ſpeaking unto Edification, Exhortation, and Comfort: If therefore the whole Church (not Prieſts only) come together in one place, and all ſpeak, &c. ver. 23. and all propheſie, ver. 24. and every one of you hath a Pſalm, hath a Dodrine, ver. 26. If any Man ſpeak, ver. 27. let the Prophets ſpeak two or three, and let the other judge, ver. 29. If any thing be revealed to another that ſitteth by, let the firſt bold his peace, ver. 30. for ye may all propheſie one by one, that all may learn, and all be comforted, v. 31. and the Spirits of the Prophets are ſubject to the Prophets, v. 32. let the women keep ſilence, ver. 31. wherefore bretheren covet to propheſie, ver. 39. Now if the words or terms of the whole Church, all, every one, any Man, the other, another, Bretheren, be words and terms of univerſality and differencing, then certainly the Words, Prophets, and Prophecying in this Chapter are moſt eſpecially applicable to the Bretheren, to the Auditors.

In this Chapter alſo are Inſtructions given, that Women in theſe Conventicles do hold their peace, ver. 31. let all propheſie, one by one, that all may learn and be comforted, and all things be done decently and in order; all which are Commandments of the Lord, ver. 37. If theſe be no Divine Oracles and Precepts to all the Faithful to congregate for the ends and purpoſes aforeſaid, then I underſtand neither plain Scripture nor plain Engliſh. But if any Men will underſtand God otherwiſe than he will be underſtood, and diſtinguiſh Scriptures, and model them to their own humour, and accept or reject his truth, as will beſt conſiſt with their own reſolutions, and by oblique Arts think to trick us out of our juſt Rights, I leave them to the juſt Judgment of God, who will judge Righteouſly. The Primitive and pueſt Churches were ſo gathered and ſo propagated.

Moreover the ſame Apoſtle re-inforceth the ſame Doctrine in his Epiſtle to the Hebrews, ch. 10. ver. 23, 24, 25. to hold faſt the profeſſion of Faith without wavering, to conſider one another, to provoke unto love, and to good works, not forſaking the aſſembling of your ſelves together, as the manner of ſome is, Heb. 10.23, 24, 25. who (fearing the Breath of Fools, and that thereby their deſigns of Honours and Preferments, and other wretched Ends would be defeated,) dare not aſſemble to husband the precious moments of thier lives to the advantage of their Maſter; what is this elſe but to beſpatter, and to have ſcornful and mean conceits of the humility of the ways of Chriſt, and of the ſimplicity of his Goſpel? Do they not rather betray much luke-warmneſs and indifferency, and walk in a Neutrality and Adiaphoriſm, between God and Baal? nay, much helliſhneſs and devilliſh Antipathy, to Chriſt and his ſtricteſt ſervice. For in truth it is unbeſeeming, nor Prieſt, nor Prelate, but a duty incumbent upon them, to counenance and encourage Conventicles, or Aſſemblies, guilty of nothing, (maugre all the falſe Aſperſions and Calumnies laid upon them by Men carried away with the ſtream of this wicked World, and the common prejudices and preſumptions of fooliſh Men,) but of great Zeal to worſhip God, and ſave their own Souls, by beſieging and beſetting the Throne of heaven with more ardent and retired Prayers and Conferences. Why do they thus mock God, as one mocketh another? Job. 13.9. Certainly it would better become them to be zealous ſon Piety and good Lives, becauſe vicious Habits are worſe than falſe Opinions. And it is not only a duty incumbent on Prelate, Prieſt, and People, but their glory alſo, to countenance every thing that is done to gain Souls to Chriſt, whether in pretence or in truth, Phil. 1.15, 16, 17, 18. and nothing is unſeemly but vice. Chriſtians indeed ought to abſtain from thoſe things which are repugnant to Chriſtian Profeſſion, which are Sins, but whatſoever may be done without ſin is lawful for every man to do, and therefore may aſſemble. Beſides nothing ought to be condemned or ſpoken ill of, that is capable of a good conſtruction, (of which nature are our Conventicles, and yet are reviled and evil ſpoken of by ſome, who have the poyſon of Aſps under their Lips, and whoſe Throats are as open Sepulchers,) becauſe it is not only humanity, but a Goſpel Principle to make the moſt favourable and charitable conſtruction of all Actions capable of a good and bad interpretation; for charity thinketh no evil, and we are commanded above all things to have fervent Charity, for that ſhall cover a multitude of ſins, 1 Pet. 4.8. and envieth not, is kind, doth not behave it ſelf unſeemly, (as they do that decry Conventicles, thereby giving great jealouſie, that in good earneſt they eſteem that Ordinance fooliſhneſs of Preaching, deſperately contemning the Purity and Simplicity of the Goſpel,) thinketh no evil, believeth all things, hopeth all things, 1 Cor. 13. and I fear that they that have not this Charity towards ſuch Conventicles, their Charity is but as ſounding Braſs, or a tinkling Cymbal; and you know that Revilers are in the black Catalogue of the damned Crew, mentioned 1 Cor. 6.9, 10. and by ſo judging they preſcribe for themſelves, and prejudge themſelves. Judge not, that ye be not judged, for with what judgment ye judge, ye ſhall be judged. Why beholdeſt thou the moat that's in thy Brether's eye, but conſidereſt not the beam that is in thine own eye? Matth. 7.1, 2, 3. Who art thou that judgest another man's ſervant? to his own Maſter he ſtandeth or falleth. Yea he ſhall be holden up, for God is able to make him ſtand, Rom. 14.4. and God alone is Judge of erring Perſons. Beſides, I know no Power on Earth that hath lawful Authority to forbid any Man to Preach the Goſpel; or that they that are called to Preach are obliged to ask leave of any other to Preach the Goſpel either publickly or privately. Chriſt and his Apoſtles, notwithſtanding all Threatnings and Impriſonments, Prohibitings, Scourgings, what not? yet preached the Goſpel oth openly in their Synagogues and in the Temple; and alſo privately by ſtealth, even at midnight, breaking Bread from Houſe to Houſe, till they loſt their lives for ſo doing; which they would not have done had it been unlawful ſo to have done. For my part I am of Opinion, That our love to the Bretheren, is the beſt and most manifeſt evidence of our love to God, and the beſt Rule whereby to meaſure our love to him; and I hope I ſhall never eminently ſee the Image of Chriſt in any Man (Conventicler or not Conventicler) but ſhall love him more dearly for it, and abhor my ſelf for being ſo much unlike him. Why doſt thou judge thy Brother? or why doſt thou ſet at naught by Brother? for we ſhall all ſtand before the judgment-ſeat of Christ, Rom. 14.10. And God will meaſure us by his own Line, and by his own Plummet. Deus bone! unto what then doth all this Gall of Aſps, theſe I breats as wide as open Sepulchers, decrying Conventicles and perſecuting of them, tend? out of Zeal to the more ſtrict and pure ways of ſerving God? not poſſible, it rather gives more occaſions of greater Fears and Jealouſies of more rancourous conſtitution of Hearts, againſt ſubmitting to the narrow and more ſtrict Rules of the Apoſtles, of abſtaining from all appearance of Evil, of reſiſting unto Blood, ſiriving againſt ſin, of endeavouring to be holy as our Heavenly Father is Holy; and perfect as our Heavenly Father is perfect.

And certainly, it is much more agreeable tot he Mind of Chriſt to Conventicle with Aſſemblies of the Faithful, than to be blind watch men, ignerant, dumb Dogs, that cannot bark, ſleeping, lying down, loving to ſlumber: yea, greedy Dogs that cannot have enough: ſhopherds that cannot understand, that look to their own way, every one for his gain, 〈◊〉 . 56.10, 11. that feed themſelves, but not the flock, Ezek. 34.2, 3, 4. Such as theſe are they that teach for hire, and divine for money; that ſoiſt their own Straw and Stubble upon the foundation laid by Chriſt our Lord; that will underſtand God other wiſe than he will be underſtood, and will not account that ſenſe of Scripture trueſt, that moſt reſtraineth their corrupt humours, that thwarteth and croſſeth their high imaginations and deſigns. We have with us, and amongſt us, thouſands that ask Counſel at their Stocks, and whoſe Staff declareth unto them; for the ſpirit of whoredoms hath cauſed them to err, and they have gone a whoring from under their God, Hoſ. 4.12. and yet not excommunicated, nor ſo ſeverely perſecuted as thoſe that Conventicle and Aſſemble with the Brotherhood. We have alſo with us thouſands of worthy, very worthy, pious and learned Prelates, Prieſts and People, that labour in the Word and Doctrine, and mourn in ſecret for the violences done to ſuch Aſſemblies, in whom the Light of the Glorious Goſpel moſt eminently and gloriouſly ſhineth, and who preach and practice God's pure and ſincere Ordinances; ſo that no Nation under Heaven hath them more purely taught and exalted in Mercies than our own.

It is the rotten part of the Clergy only, whoſe Popiſh and other Books, publiſhing Doctrines deſtructive to whole Kingdoms, only herein meant, that occaſions ſuch contempt of the Clergy; the very tail of Prieſts, Iſai. 9.15. that teach Lyes, and Doctrines that ſubject the whole Race of Mankind unto ſlavery and vaſſallage, whoſe Hearts, the love of the Wrold, of Riches, Honours and Preferments, hath debauched and prevailed with to hearken to the Fleſh, when ſhe pleads her ſecular contentments: no need of this zeal, this accurateneſs, this preſſing, this violence for Heaven; and upon preſumptuous and falſe prejudices, to account ſuch ſtrictneſs unneceſſary, preſuming on the eaſineſs of a future Reformation, not conſidering that the leaſt ſin doth deſile the Soul, and that the ſmalleſt omiſſion qualifie for Hell; but can delight in ſinful and deſperate fellowſhips, bleſſing themſelves in their own wickedneſs, and yet revile, and malign our Conventicles, (much better imployed than themſelves,) being bewitcht to dore on preſent Contentments, to diſpence with much unjuſt Liberty, uſing lawful things unlawfully, to ſteal even from God's own Day, to gratifie their own corrupt humours and fleſhly deſires, Rom. 8.5, 6, 7, & 13, 14. by promoting and countenancing a Book of Sports, but diſcountenancing and prohibiting Sermons on Sundays in the Afternoon, and Lectures on the Week-days. Pulpit-preaching is the leaſt part of a Miniſters work: Paul taught from houſe to houſe day and night with tears, Acts 20.20. Moſt certainly St. Paul was more Heavenly minded, who accounted all things but loſs for the excellency of the knowledge (not notional only, but experimental alſo,) of Chriſt Jeſus our Lord; for whom he ſuffered the loſs of all things, and accounted them but dung, that he might win Chriſt, Phil 3.9. If theſe ſticklers againſt Conventicles did but live now as they will wiſh they had done when they come to die, (a time ſpeedily approaching,) they would be of another mind, and would not be of the Bedlam opinion of the World, who like not ſuch zeal, ſuch ſtrictneſs, ſuch violence for Heaven. Aſſembling together for edification and comfort, is a Command from Heaven, and no human Law ought to contradict it; nor hath any Government more Power to forbid private than publick preaching of the Goſpel. Human Laws and Ordinances, or Cuſtoms againſt the Law of God, or Nature, are corruption, and derogate from the Authority of the Almighty, and are ipſo facto void and null.

Pope Paul the Fourth uſually curſed Colloquies, Councils, Dyets, for that they were always upon his Back. I lay no ſuch charge to our Clergy, that do not favour of fancy ſuch Conventicles. But I vehemently ſuſpect that they look upon them as reproaches to themſelves, as being the more diligent, and the more laborious, and the more zealous in the word and Doctrine than themſelves. Theſe differences would not be, if they would be governed according to the Scriptures, (which ought to be the rule of Reſolutions, without reſpect to private Ends and worldly Intereſts.) and manifeſt vices corrected according to the Wrod of God. For which Reaſons I conceive it a Spiritual Tyranny to forbid the Aſſembling of Bretheren together for the glory of God, the increaſe of Godlineſs, and of Brotherly Love among the Faithful: And therefore conclude, that ſuppreſſing ſuch Conventicles cannot proceed from the Wiſdom which is from above; which is firſt pure, then peaceable, gentle, eaſie to be intreated, full of mercy and good ſruits, without partiality, and without bypecriſie, James 3.17. but from that wiſdom which is earthly, ſenſual, devilliſh. For why ſhould not that Liberty be granted to this Age, which other Ages have enjoyed with Spiritual Fruit, even in the infancy and pureſt Ages of the Church, and when all Nations were bitter and accurſed Enemies to chriſt and his Goſpel. Certainly, to forbid the Faithful to aſſemble, to improve, and make uſe of their proper Gifts and Graces in publick or in private, to bring Souls to Heaven, cannot proceed from any good intent: For the Holy Ghoſt is nto the Clergy Petultar, but variety of Spiritual Gifts and Graces belongs ſo eſſentially to the perfection of the Church, that it is the very glory thereof, and of every individual. We are all ſo addicted to Sin, and ſo prone to Impieties, that all the allurements and inticements to holy living, ought to be encouraged, not diſcountenanced nor prohibited, leſt the care of ſtrict Piety, and eact walking in the ways of Holineſs be abandoned. And thoſe Solemn Aſſemblies are but to husband are precious moments of lie, (for one Hour whereof, tormented Souls in Hell would give all the World (if they had the diſpoſal thereof) to be but in the ſame poſſibilities of Salvation to make their Peace and Reconciliation with their provoked God.) to the advantage of the Lord of the Harveſt, that when he comes he may find them ſo doing.

It ſeems very ſtrange to thinking Men, and to right Reaſon it ſelf, to deprive Men of their true Spiritual Liberty, and their juſt Right, and then perſwade them to be content, and ſpeak evil of them, accounting them Seditious, Schiſmatical, and Phanatical, if they do not acquieſce. And they are not only againſt the liberty of Propheſie, but of the Preſs alſo. A ſhrewd ſign that they diſguiſe the truth, and are afraid to be diſcovered, and that they do diſtruſt the Judgment of the World upon ſuch their Actions. For it is a derogation to Faith to dread the publiſhing of Truths.

All the World hath ever complained of the Vices, Incroachments, and Malegovernment of the Clergy, attributing the cauſe of all State Diſtempers to be, that the Clergy did creep into, and buſie themſelves in the Courts of Princes, and in the Affairs of the World, being Judges, Chancellors, Secretaries, Treaſurers; What not? there being but few Officers of State into which ſome Eccleſiaſticks have not inſinuated themſelves and crept in, which is to ridicule Religion, and ſhamefully to confound Spiritual and Temporal things together; which is altogether Unapoſtolical. This I am ſure is forbidden by St. Paul, and the whole tenor of the Scripture, who thought it neceſſary, that a Soldier of the Church ſhould abſtain from Secular imployments, 2 Tim. 2.4. for Chriſtianity is a continual Warfare, they would take it very ill, if one ſhould ſay that Prieſthood were not Jure Divino; and happily well they may: and I doubt they will take it as ill, if we ſay, that becauſe it is Jure Divino, therefore no Prieſt, from the Presbyter to the Pope, ought to buſie themſelves, or take any Secular Imployment, that may any way impede their daily Miniſtrations, diſtract or avert their Thoughts, or neceſſarily enforce their abſence. Vid. Canon. Apoſt. 7.80. And in the Eccleſiaſtical Laws there is a whole Title, Ne Clerci vel Monachi ſecularibus negotiis inniſceant.

Pope Clement the Seventh, to ſerve a turn, made all demonſtration, that he had laid aſide all thoughts of Temporal things. I could wiſh our Prieſts would do it in good earneſt.

And St. Chryſoſtom hath a long diſcourſe complaining of Clergy-men leaving the care of Souls and become Proctors, Economists, &c. Preaching things unbeſeeming the Miniſtery: And it is not only againſt Precept Divine, but againſt Moral and Natural right, as appeareth Luke 10.7. and Matth. 10.10. 1 Tim. 5.18. It is the labourer, the workman, (not the laſie drone and loyterer,) that is worthy of his hire, his meat, and his reward. It is they who miniſter (not they who do not miniſter) about holy things, that have right to live of the things of the Temple; and they that wait (not they that do not wait) at the Altar, (not at the Court, or on secular Imployments) that have right to be partakers of the Altar; for the Lord hath ſo ordained, that they which preach (not they who preach not) the Goſpel, ſhould live of the Goſpel, 1 Cor. 9. 13, 14. For Prieſthood was at firſt inſtituted not for Honours, nor for Dignities, nor for Rewards, (as now uſed, and have been ſo uſed many hundreds of Years,) but for Miniſteries and Charges, called by St. Paul, Works; and thoſe that excrciſe them, called by Chriſt, Workmen; tho Prieſt-craft hath turned them into Benefices. For Prieſts are moſt properly God's Workmen. And St. Paul's practice was anſerable to his Doctrine; and the charge is given, Rom. 12.7, 8. to wait on that office whereunto we are called, whether to prophecy, let us prophecy; according to the proportion of faith, or miniſtery, let us wait on our miniſtery; or be that teacheth, on teaching, &c. Where there is a Commandment, there lies a Bond upon the Conſcience to do. To Preach the Goſpel there is a Duty ever binding a Miniſter, with a woe annexed if he Preach not.

Moreover, the work of Preaching is ſo much more excellent above all other Acts of the Miniſtery, that for my part I cannot imagine what that great and important buſineſs of the Miniſtery can be, to which it can become preaching to ſubmit, I am ſure not Sacraments; (and if not Sacraments, I am ſure nothing more excellent.) Chriſt ſent me not to baptize, but to preach the Goſpel, 1 Cor. 1.17. he might as well have ſaid, not to domineer, not to do any thing in this ſenſe comparatively, as he deſires to be underſtood. Beſides, is there any thing more honourable? Hear the ſame Apoſtle, 1 Tim. 5.17. the Elders that rule well are worthy of double honour. Call it Reverence or Maintenance, or both; however, a ſpecialty in it belongs to them that labour in the Word and Doctrine. And it is moſt certain, that more ſound honour is to be gained in the Hearts of the People by Preaching, than by all outward helps whatſoever. What ſay I? honour amongſt Men? yea, more comfort to their Conſciences, and glory in God's Kingdom. Hear Solomon, Prov. 11.30. he that winneth Souls is wiſe: and Daniel 12.3. they that turn others to righteouſneſs ſhall ſhine as the Stars in the firmament: And Paul 1 Theſſ. 2.19. What is our hope, our joy, our crown of rejoycing? are ou not it in the preſence of our Lord Jeſus Chriſt at his coming? What comfort like this? when a Miniſter comes before the Lord, the great Shepheard of the Sheep, with the word of Iſaiah applied to our Saviour? Lo, me and the Children thou haſt given me, Iſai. 8.18. the Sons and Daughters which by thy bleſſing I have begotten unto thee in the Goſpel. One of the Apoſtles, on whoſe Shoulders lay the care of all the Churches, yet denounces woe to himſelf, if he preach not the Goſpel. And Timothy hath that charge laid on him, with an heavy adjuration to preach the Word, 2 Tim. 4.1, 2.

Beſides, their very Prieſthood obligeth them to be Watchmen, and therefore to watch continually on their Miniſtry; and if any of their Flock miſcarry thro' their unwatchfulneſs, their blood will be required at their hands; and they cannot be ignorant that Sathan, with millions of ſins and ſtratagems, are ever beſieging, inticing, clamoring, haling, rebelling, intruding with Love, with Strength, with Law, with Arguments, with Importunities, always importuning and diverting their Flocks from the right way, and therefore they ought always to ſtand Sentinel to forewarn and help.

Certainly if the Apoſtles were ſo Puritanical, ſo Phanatical, ſo Whiggiſh, and ſo ſcrupulous of entertaining any Imployment, tho' never ſo Pious, and Charitable, that might any way in the leaſt hinder the main end of their Duty; viz. to preach the Goſpel: I humbly conceive that our Biſhops and Prieſts (accounting themſelves ſucceſſors of the Apoſtles, and ſent as they were ſent,) ought alſo to follow their Doctrine and Examples as well in this particular as in any other. And ſith the Lords proviſion for Levites was ſo made, that they might attend the Altar, and wait continually on the Sanctuary, without the diſtraction and cumber of any civil Imployments; I cannot ſee how plunging, conflicting earthly Imployments can conſiſt with the duty and charge of a Miniſter, and execution of his Commiſſion, ſeeing to preach the Goſpel being a duty ever binding Miniſters, with a Woe annxed if they preach not: Woe to the idle ſhepherds if they preach not, Ezek. 34.2. as heavy, as to thoſe that are at eaſe in Sion. They cannot be ignorant that Chriſt hath ſervice much more than enough (without Secular Imployments) to take up all the Might, Strengths, Studies, Abilities, Times, Callings of all his ſervants, (eſpecially thoſe of the Miniſtry) whoſe peculiar Duty it is to teach others, and watch over them, and muſt give an account of them, that they may be always worſhipping, communing of him, and converſant with him, and Enoch-like walk all the day long with him, not minding their own things only, but the things of others alſo, that as Inſtruments and fellow Members, by taking the hint of every fit opportunity they ſhall be put upon by the way of Providence, and may be always Exhorting, Reproving, Directing, Inſtructing, Reſtoring, Relieving and Helping others, always Mourning, Rejoycing, Praying with their flocks, and ſerving them in all ways of Love, always doing that which may bring in moſt Spiritual good to themſelves and their Flocks, moſt true comfort to their own Souls and their Flocks, and moſt glory to their Maker and Redeemer, (which is the true end and deſign of Conventicling) and which the abſurd love and attendance of the World is too prevalent to ſteal from us and to cheat us of, tho' things of moſt precious ſpiritual and everlaſting conſequence. They cannot be ignorant, that if the ſeed be ſown among thorns, that the cares of this World, and the deceitfulneſs of Riches, and the luſts of other things, (fears of diſappointment and miſcarriage of earthly Ends and Intereſts) entring in, choke the word, and it becometh unfruitful, Mark 4.18, 19.

Eraſmus was wont to ſay of Luther, That he medled with two precious but dangerous concerns, when he touched the Popes Crowns and the Monks Bellies, who are apt enough, even whilſt their Meat is jet in their Mouths, whilſt diſtenti & crepantes to cry out, Heu quanta patimur? But if Socrates ſay true, Monachus qui non laborat manibus ſimilis eſt praedoni; Thoſe Prieſts that feed themſelves, and do not feed the Flock, whether through Lazineſs, or multitude of Secular Imployments, are at beſt but Pillagers and Robbers, even Locuſts that eat up the beſt of the Fruit of the Church and Eccleſiaſtical preferments: for which ſevere Character I have Ezek. 34. for my undoubted warrant.

Certainly it is no very wild conjecture of him who hath printed, that nothing offended Julian the Apoſtate ſo much, or was ſo great an occaſion of his Apoſtatizing, as were the Vices and vile Hypocriſie of the then Chriſtian Clergy; who, beſides their coining of contrary Creeds in the Reigns of Conſtantine and Conſtantius, and modelling Religion by Court Intrigues, which ſeemed almoſt wholy to diſpence even with Morality, placing Sanctimony not ſo much in a Holy Life as in the ſhict obſervance of their Rituals, and the Symbolical Repreſentations of Chriſtian Religion, ſuch as Baptiſm, the Euchariſt, Chriſm; but above all, in ſubmitting to the formalities of Confeſſion, Penance, Indulgences, Abſolutions, Holy Water, &c. upon which the greateſt Sins were ſo eaſily remitted. What Fleſh could indure to hear the Murderers of ones Father, Uncle, two Brothers, ſix Couſin Germans, harangue to Heaven in Pulpits as Saints, becauſe (forſooth) abſolv'd by their own Friends the Prieſts, who haply ſet them on work? The ground of this his conjecture is, becauſe Julian is not ſo Satyrical on any occaſion as upon this. In his Caeſars, we find this flouting out-cry; viz. 〈 in non-Latin alphabet 〉 . Ho! whoever is either Sodomite, Murderer, Rogue, or Villain, let him dread nothing but repair hither, with this Water I'll make him clean in a trice; and if he ſhall happen (as human Nature is frail) to reiterate the ſame Crimes, if he will but thump his Breast, and box his Noddle, I'll warrant him as innocent as the Child unborn.

Tho' this Julian (a Man of excellent Parts and Learning) became an accurſed Apoſtate, yet he was againſt thoſe that diſcountenanc'd and perſecuted Men of honeſt Principles, and againſt thoſe that paid devout Viſits to the Bones of dead Friars, calling them Holy Reliques, and the like. This fully appears by his Epiſtle to the Citizens of Boſtra, wherein he complains of his Predeceſſor, for Perſecuting, Impriſoning and Baniſhing many of them; nay whole Corporations of them they term Hereticks, were put to the Sword, inſomuch that at Samoſata, Cizicum, Paphlagonia, Bythinia, Galatia, and many other Countries, and whole Towns were laid level with the Earth; whereas Julian himſelf practiſed the clean contrary, recalling the exiled home, and reſtoring ſuch as were proſcrib'd, their own intire; and vehemently complaining of the Clergy acting as Tyrants, not as Men, as above the controul of Laws, and that upon one another; and he laid the cauſe of all Tumults, Inſurrections, and Tyranny, to the ſeduction of thoſe they call Clergy: and all becauſe they are reſtrain'd from their former exceſſes; and becauſe they may not be Judges, nor make Peoples Wills, and poſſeſs themſelves of other Mens Patrimonies, and ſo get all into their own Clutches; quo jure quâve injuria: and therefore adviſed the Laity, not to tumultuate with the Clergy, but to live in Peace one with another: and commanded, that in no wiſe any Injury, Affront, or Abuſe ſhould be offered to the Galilaean Laity, for that Men ought to be brought over by Reaſon and Perſwaſion, and not by ill Uſage, Blows, and Stripes. I wiſh all our moſt Chriſtian Kings had imitated him in this particular.

I know I am harping upon an unpleaſing String, but it matters not, I am at a point for that, it may cruſh Arts and deſigns of Wealth, Honour, Preferments, and Plauſibility; but God can recompence, maugre all black Mouths that may either barke or bite. Magna eſt veritas & prevalebit. Theſe are not my ſentiments alone, but they have been the complaints of many Generations, both of Lay and Eccleſiaſticks. Witneſs Guicciardine, Sleydan, Thuanus, Padre Paolo, and others. Even in the Council of Trent ſome were ſo honeſt as to make the ſame complaints, and deſire Reformation of them, averring, that all the evil did ariſe from the large Donations of the Church, eſpecially that of Juriſdiction; a thing inconvenient, that they who ought to give themſelves to Prayer and Preaching, ſhould exerciſe Power which is no ways eſſential to their Calling, nor was ever receiv'd immediately from Chriſt, nor any Authority ever given by Chriſt, but what was meerly and purely Spiritual: but that packt Conventicle was not ſo honeſt as to redreſs them.

Dr. Jeremy Taylor, Lord Biſhop of Down and Cannaught, hath written a very learned Diſcourſe, juſtifying the liberty of Propheſying, &c. and Naked Truth, (ſuppoſed to have been written by another worthy Prelate,) makes the like complaints, and laments them. Of all which more largely in Jus Caeſaris & Eccleſiae vere dictae.

As to the Reformation of them, Religion was certainly then moſt pure and ſincere when there ws not one Ceremony uſed, nor one Biſhop nor Prieſt ingaged in Secular Imployments. And no Reformation can be ſo good, ſo pure, as that which doth reduce things to their firſt innocent Beginnings and Inſtitutions; againſt which no Objection can reaſonably be made. The Primitive Church did continue very many Years in perfection, with increaſe of Saints, and propagation of the Goſpel, without the uſe of any ceremonies, or ſuppreſſing any holy Aſſemblies, (Conventicles,) or Excommunicating, as now uſed, or any Prieſt imployed in Secular Affairs in Princes Courts, and the purity thereof can by this means only be reſtored; they knew full well that the Kingdom of God did not conſiſt in Cringings, Ceremonies, Veſtments, or Colours, but in righteouſneſs, and peace, and joy in the holy Ghoſt, Rom. 14.17. and may be ſo governed again, if the Clergy would give it countenance and encouragement, and be as active in good earneſt to diveſt themſelves of all Temporal Dominion, and be content to live the life and practice of the Apoſtles, (yet with plentiful Revenues,) as they are to perſecute their fellow Members in Chriſt for acting as the Apoſtles taught and did.

Be wiſe now therefore, O ye Prelates, be inſtructed yet Prieſts of the moſt High, do not offend little onesS that believe in their and your god, and that aſſemble in ſecret to imploy and improve precious time, and holy Talents; its better a Milſtone were banged about your necks, and you drowned in the depth of the Sea, Mat. 18. than that you ſhould be found guilty of ſuch offence: remember that he that toucheth ſuch, toucheth the Apple of his Eye, Zach. 2.8. If they are weak in Faith, yet receive them, but not to doubtful diſputations, Rom. 14.12. and 15.1. for he that eateth, and he that eateth not, and he that conformeth, and he that conformeth not, may both meet in Heaven and ſee the Face of God with comfort. It is hard kicking againſt the pricks: if briars and thorns will ſet themſelves in battle againſt the Lord, he will go through them, and burn them with unquenchable fire, Iſai. 27.4.

To me it ſeems marvellous, nay monſtruous, that Miniſters of the Goſpel ſhould preach pure Doctrine, Holineſs, and Strictneſs of Life and Converſation, and that moſt zealouſly, and yet at the ſame time, in the ſame Pulpit, revile and ſpeak evil of Miniſters of the ſame Goſpel, preaching the ſame Doctrines as fervently as themſelves, in private Aſſemblies or Conventicles, and out of their Pulpits to rail, perſecute, and trouble thoſe that practiſe the ſame Doctrines that they themſelves teach them, differing from them only about things indifferent. Doth a fountain ſend forth ſweet water and bitter? James 3.11, 12. Are theſe Paſtors according to God's own Heart? Is this to feed us with Knowledg and Underſtanding? Jer. 3.15. Is it not rather to be bruitiſh in Knowledg? Jer. 10.15. Falſeſt Prieſts! that teach one thing, and yet revile and perſecute them that practiſe it; to me it ſeems impoſſible, that there ſhould be ſincerity in ſuch Pulpits: is not this to prevaricate with God and Man, to ſpeak lyes in hypocriſie? and by ſlight and cunning craftineſs lie in wait to deceive? Will you talk deceitfully for God? or as one man mocketh another, will you ſo mock him? Job. 13.7, 9.

Tho' I thus argue, yet am of Opinion, that the Ceremonies of the Church of England are ſo innocent, that they may be, and are uſed with very good Conſcience by ſome, and may be injoyned. But I know no Power under Heaven that hath lawful Authority rigorouſly to command ſubmiſſion to them upon Penalties and Severities, that if any through either indiſcreet Zeal, or truly conſcientious Scrupuloſities cannot uſe them, they muſt not therefore preach the Goſpel either publickly or privately, or partake of Church Offices and Benefices. O! they are things indifferent, and may be commanded: be it ſo. And therefore they ought ſo to continue, and not be made neceſſary by any commands of Men. Let them ſo continue, and Unity will neceſſarily enſue. Rites and Ceremonies, tho' by nature indifferent, do then become bad, and of ill conſequence, when impoſed under Penalties, and when they that do impoſe them have an Opinion, that they are good or neceſſary. Preaching, and Praying, and Aſſembling are of abſolute neceſſity; uſe of Ceremonies not ſo. And the Holy Ghoſt would have no greater burthen impoſed, than things neceſſary, Acts 15.28. To preſs theſe things ſo ſeverely, is with the Miniſters of Jeroboam, to lay ſnares in Miſpah, and ſpread nets upon Tabor, Hoſ. 5.1. And to ſham, and uſe Laws, Menaces, and Subtleties, to keep the People from God's Temple and Sanctuary, and to ſmother and diſſemble the ſtrictneſs and purity of God's Holy Ways; but the righteous Lord will how the ſnares of the ungodly in pieces, Pſalm 129.4. Preaching of the Goſpel, and Adminiſtration of the Sacraments, are things commanded by God, and therefore ought not to be forbidden by Men, and are ſo far exempt from human Laws, that the prohibition of them is of no force; it being in ſuch caſes better to obey God than Man, Acts 5.22. and for that no Man's right ought to be denied him either in things Civil, or Spiritual, for fear they ſhould abuſe it, for tha then no Man's Right ſhall be preſerved ſafe and intire unto him. And for certain God hath given no Power at all, either to Princes or Prelates, but what is accompanied with Divine Wiſdom and sincerity; and therefore to forbid any to preach the Goſpel, becauſe they refuſe to ſubmit and conform to commands of things indifferent, and no way Eſſential to the ſaving of Souls, or to the Sincerity or Purity of the Goſpel, is utterly unlawful and ſinful, and as arrant perſecution as was that of the Jews towards the Apoſtles, and no ways to be countenanced in a Chriſtian State: but ſuch Abuſe of Power is a plain demonſtration that they hate them that rebuke in the Gate, and abhor them that ſpeak uprightly, Amos 5.10.

Beſides, the matters in Difference between Conformiſt and Non-conformiſt are confeſſed by both to be but about things indifferent, and therefore ought not to be impoſed neceſſarily, becauſe their impoſition cannot be juſtified infallibly, and becauſe indeterminate by plain Scripture, and therefore can have no warrant from them. What are we then to conceive of thoſe our Eccleſiaſticks, who have been ſo far from promoting ſuch a Reformation, that they have always oppoſed it with ſtrong oppoſition? Witneſs of late Days their earneſt and importunate ſolicitations of the Members of both Houſes of Parliament, to Repeal that Act of Parliament made 17 Car. diſenabling all Perſons in Holy Orders to exerciſe any Temporal Juriſdiction or Authority; which by good management they have effected by another Act made 13 Car. 2. by which they are now re-inſtated on the old rotten Papal Foundation, and are at ſuch eaſe therein, that if any do but mutter or peep againſt it, they are ready, with the two Men in the Goſpel poſſeſſed with Devils coming out of the Tombs, exceeding fierce, and to cry out, Why are you come to torment us before the time? Matth. 8.28, 29. Are not ſuch Prieſts thoſe that teach for hire, and Prophets that divine for money, and pimp for domination? Mich. 3.11. and Demas-like forſake the fellowſhip of Saints, and embrace this preſent World? So that unleſs the Apoſtles return from Heaven, or that Chriſt himſelf come again in Perſon and laſn them, (as he did the Buyers and Sellers) out of the Temple, I ſee ſmall hopes of Eſtabliſhing the Government of the Church on a right Baſis: If they would be active in good earneſt to diveſt themſelves of all Temporal Domination and Juriſdiction, and content to be reduced to the life and practiſe of the Apoſtles, as they are to perſecute their fellow Members for Conventicling, we might be happy.

Yet I muſt do the right Reverend Author of Naked Truth that right, That if the Eccleſiaſticks were all of his mind, and firſt ſeek the Kingdom of God, it would eaſily be done: and I do with him humbly conceive, That the Biſhops with the reſt of the Clergy are bound in Conſcience to implore the Aſſiſtance of both Houſes of Parliament to Petition his Majeſty for the Redreſs of the Abuſes by Pious Laws, ſettling the Church Government in the Primitive Purity, and Authority; which moſt evidently was very great, and as greatly reverenced, Biſhops and Prieſts being the Perſons to whom Chriſt and his Apoſtles committed the Souls of Men bought with his moſt precious Blood.

Therefore I think they do ſuch Clergy-men (not Prieſthood, not Epiſcopacy, not true Church of England Men,) no wrong, who eſteem them (as they manage their matters) the very worſt Intereſt that Proteſtant Kings and Kingdoms have, but that of the Papiſts. Theſe Animoſities and Differences have been ever ſince the beginning of the Reformation, between the Conforming and Non-conforming Clergy, and (I may truly propheſie) ever will be, ſo long as Conſcience ſhall be on the Earth, and as long as Miniſters will not be Servants but Lords over Gods heritage, and will not condeſcend to let things made by God Almighty indifferent, ſo to be and remain. the Reaſons are pregnant, for that Conſcience will be Conſcience while the World ſtands; and therefore there ever will be Scrupulonties and Obligations upon Conſcience, which are greater than all other Obligations in the World: And therefore King James the Firſt would ſay, (and that truly) That the Puritans were never to be obliged, and for that Reaſon. Whereas if things indifferent might ſo remain, and the Conventiclers permitted to preach in publick, (to take away all Fears, Jealouſies, and Suſpicion,) we ſhould be all at quiet, for then there would not be left ſo much as the pretence of Religion to occaſion Diſlentions or Quarrels.