I Am neither afraid, 1. The Ad­dress. Dan. 6.3. nor ashamed to present to your view and patrociny, in whom is a more Excellent Spirit, this Apology: For which, as I have no encouragement, so I expect no acceptance, or thanks from any men, who carry on other designs, than those of Glory to God, Peace to their own Consciences, wel­fare to this Nation, and Love to this and other Reformed Churches of Christ. I know, That Secular Projects, and Ambitious Policies, have (for the most part) such jealousies, partialities, and unevennesses in their Counsels and Motions, as can hardly allow or bear that [...]. Chrys. Generous Integrity and Freedom, which is most necessary, as well as most comely, for the [Page 2] Cause of Christ, which I in my Conscience take to be this of his Faithful and true Ministers, of this Church, and of the Reformed Religion: Of which, in no case, and at no time, any true Christian, least of all a Minister of that sacred Name and Mystery, may with­out sin be [...]. H. Steph. Mark 8.38. ashamed, or afraid, to own before men, in the place where God hath set him, and after that maner which becomes Heavenly Wisdom, when she is justified by any of her Children. It is your Honor, and happiness to Excel, not onely in that Wisdom, which can discern, but also in that Candor, which cheerfully accepts, in that courage, which dares publikely, own what shall appear to be the Cause of God, the Institution of Christ, and his Churches Concernments, amidst the Contempts, Calumnies, and Depressions, which they meet with, from the Ignorance, Errors, Passions, Prejudices, Lusts, Inter­ests, and Jealousies of the World.

1 Cor. 4.5. The excellency of the knowledge of our Lord Jesus Christ (which you have attained by the blessing of God, upon his, and, for Christs sake, your servants, the able, faithful, and true Ministers of the Gospel, in this Church of England,) hath taught you to esteem all things in com­parison, Phil. 3.8. Tutiora sunt Christi pericula, quàm mundise­curitates. Jer. but as loss, and dung; to chuse to be with Christ in his storms, (if the will of God be so) rather than enjoy the worlds calms. There was never, I think, any time, or cause, since the Name of Christ had place upon Earth, wherein your real and commendable excellencies, had more opportunities to shew, or greater occasions to exercise them­selves, than now: This being the first adventure of some mens impu­dent Impiety, attempting at once to annul, and abrogate, the whole Function and Office, the Institution and uninterrupted Succession of the Evangelical Ministry: Which prodigious attempt, no antient Hereticks, no Schismaticks, none that ever owned the name of Christians, were so guilty of, as some now seem to be: So that now, if ever, you are expected, both by God, and good men, to appear worthy of your selves, and your holy Profession, either in Piety to God, and Zeal to the Name of your Saviour Jesus Christ; or in justice and gratitude to those your true Ministers, who have Preached to you the true way of eternal life; or in Pity and Charity, not so much to them, as to your selves indeed, and your posterity (the means of whose Salvation is disputed, and endangered;) or in any other Chri­stian Affections, 2. True Saints Characters. and heroick Motions; such as are comely for those that are filled with holy Humanity; being therefore the best of men, because they have in them the most of Saints.

Saints, I say, Not because great, but good men; not as applauded by men, but approved of God; not as Arbitrators of outward, but en­joyers of inward Peace; not because Conquerors of others, by the arm of flesh, but more than [...]. Plat. de [...]ig. Dial. 1. Rom. 8. Conquerors of themselves, by the Graces of Gods Spirit; not as violent Rulers of others, but voluntary sub­duers [Page 3] of themselves; not because prospered; and encreased in Houses, Lands, Honors, and Vain Glories, by the ruine of others, but by be­ing mortified in Desires, crucified in Enjoyments, cautions in Liber­ties, modest in Successes, impatient of Flatteries, Acts 12.23. (which turn proud Herods into noysom Worms,) full of Self-denyings, where they most excel; coveting nothing so much, as to be nothing in their own eyes; to enjoy Christ in and above all things; to abound in every good word and work; to be humble in heights; poor in plenty; just in prevalencies; moderate in felicities; compassionate to others in cala­mity: Ever most jealous of themselves, lest prosperity be their snare, lest they grow blackest under the hottest Sun-shine lest they should have their portion and reward in this world; lest they should not turn secular advantages, to Spiritual Improvements, to holy Examples, Secundae res a­crioribus stimu­lis animum ex­plicant. Tacit. hist. 1. to the ornament of Religion, to the good of others, to the peace and welfare of the Church of Christ.

Such living and true Saints, I may humbly and earnestly sup­plicate (without any Superstition) who affect least, but merit most, that title upon Earth; who are Gods visible Jewels; Mal. 3.17. the Darlings of Jesus Christ; the Lights and Beauties of the World; the regenerate Honor of degenerate Humane Nature; the rivals and competitors with Angels, yet their care and charge; the candidates of Eternal Glory, Heb. 1.14. and Heirs of an Heavenly Kingdom; Phil. 4.1. the crown and rejoycing of every true Minister; the Blessed Fruit of their Labors, and happy Harvest of their Souls: The high Esteemers, the hearty Lovers, the liberal Re­lievers, the unfeigned Pitiers, the faithful Advocates, and the earnest Intercessors, for the distressed Ministers; the so much despighted, and (by many) despised Ministry of this Church. You, Rom. 8.11. in whom is the Spi­rit of the most Holy God, shining on your mindes, with the setled wisdom of sound Knowledge, and saving Truths; captivating all wandring fancies, and pulling down all high imaginations, 2 Cor. 10.5. which exalt themselves beyond the written Rule of Christ, and the Analogy of that Faith, which was once delivered to the Saints, Rom. 12.6. in the holy Oracles of the Scriptures, and continued to this day, Jude 3. by the Ministry and Fidelity of the Church; which is the pillar and ground of Truth; 1 Tim. 3.16. both propounding and establishing it, against all unbelief, and oppo­sition. You, whose wills are redeemed from the servitude of sinful lusts, slavish fears, secular factions; whose Consciences and Conversations are bound by the silver Cord of the Love of God and Christ, to all Sacred Verity, real Piety, unfeigned Charity, sincere Purity, exact Equity, comely Order, holy Policy, and Christian Unity; 2 Tim. 2.16. [...], & [...]. from all prophane novelties, seditious Extravagancies, licentious Liberties, fanatick Enthusiasms, pragmatick Factions, and hellish Confusions. You, that are strengthned with all holy and humble Resolutions, which become the sober courage, and calm magnanimity of true Christians, either [Page 4] to speak and do, what honestly you may, for Christ and his Church, for his and your true Ministers, Heb. 11.25. or else to chuse with Moses, rather to suffer with them, than to be any way assistant to, rejoycing in, or compliant with, the ruine of them; that so in all things you may adorn the doctrine of Christ, Tit. 2, 10. and honor the true Reformed Christian Religion, established and professed in this Church of England.

To your judicious Zeal, sincere Piety, unbyassed Charity, holy Discretion, which have no leaven of sinister ends, or unworthy poli­cies, (being got above the vain hopes, fears, diffidences, and designs of meer men,) I do in all Christian Charity and Humility, present this Apology, in the behalf of those Pearls, the true Ministers of this Church of England, whose worth is not abated, though their lustre be obscured; Matth. 7.11. nor are they less precious when trampled by Swine under their feet; Rev. 2.11. nor less Stars in Christs right hand, and fixed in the Firmament of the true Church, when they are clouded by these Fogs and Vapors, Rev. 9.2. which ascend from the Earth, or from the bottom­less pit, from the malice and rage of men or devils.

Godly Mi­nisters suf­ferings are their Glory. Heb. 5.9. & 2.10. Luke 22.Nothing more adorned and perfected Christs divine Person, and meritorious Patience, than his being blinded, buffetted, scourged, mocked, reviled, stripped, crowned with Thorns, and Crucified; Inglerii & desormes esse non possumus, quocunque modo ad Christi ima­ginem confor­mamur; cujus nunquam magis enituit gloria quam quae sputo & sanguine & vibicibus operi­ebatur. Chrys. Isai. 53. 2 Pet. 2.6. 1 Cor. 4.13. Matth. 5.11. Phil. 1.29. Col. 1.24. 1 Pet. 4.14. Psal. 4. Acts 6.15. Jude 15. [...]. nor was he less a King and Saviour, when his Purple Robe was taken off, and his own Garments divided among the soldiers: He was not less the Messias, the sent, and anointed of God, the Great Preacher, and fulfiller of Righteousness, when he was the scorn and outcast of men; nor a less precious Foundation, and corner Stone, when refused by foolish builders, who dashed themselves against him, instead of building and resting by Faith upon him.

In like sort, the true Ministers of this Church, (whom the pride and wantonness of some men glories to account, as the filth and off-scouring of all things, to speak and do all maner of evil against them falsly and injuriously;) if they may be so far blest of God, and honored, as to suffer after Christs example, and to make up (to their measure) the remainder of the sufferings of Christ in his Body, the Church; there is no doubt, but the Spirit of Glory will more rest upon them, the power of Christ be more perfected in them, and the light of Gods countenance be more shining on them, than when their Corn, and Wine, and Oylincreased; their faces will then appear most, as Angels of God, when with Saint Stephen, they are beset with showres of stones; overwhelmed with all maner of hard speeches, and rude indignities. Thus it becomes the proud and petu­lant world to act; and thus it becomes learned, able, and humble Ministers to suffer. Who have then least cause to be ashamed, when they are most opposed, and oppressed for Christs sake: For, troden [Page 5] in the wine-press of mans displeasure, they may then yield the noblest juyce, and most generous expressions of their Zeal, Courage, and Constancy.

Wherefore I have adventured, although the weakest and unwor­thiest among many of my Fathers and Brethren, the Ministers of this Church of England, so far to satisfie the worlds curiosity, as to give them some prospect, and view of the Ministers of England, in their present distresses, feare, and afflictions; that men may see, with how stedfast countenances, they can look upon their adversaries, Acts 6.15. while they stop their ears against them, gnash their teeth at them, and threaten utterly to destroy them; that their causeless and implacable enemies may behold, with what divine comfort and assurance, they can walk, both cheerfully and uprightly amidst their fiery furnaces; Dan. 4. into which they are therefore cast, because they will not fall down and worship, As Idols, so are false Teachers, Dolores, Vani­tates, Labores, Stultitiae, Abo­minationes, [...] Mordii. Res vana, nihili. Mark 3.14. And Jesus or­dained twelve, that they should be with him, and that he might send them forth to Preach. Acts 25.11. Toto caelo di­stant benè ope­rari & despera­re. —Sibi conscia virtus Dat animos. those Idol-shepherds, those False-prophets, Zach. 11.17. those Meer-images of Ministers, which have set up themselves as gods in the Church of God; such, as neither they, nor their Fore-fathers, nor any Church of Christ for One thousand six hundred yeers, ever knew, or heard of; who were ever blessed, and thankfully contented in all times, either of persecution, or peace, with those true Ministers, who in a right way of due Ordination, descended from, and succeeded in the place, and ordinary power of the Apostles, and the other Disciples which were first sent and ordained by Christ: Which the true Ministers of the Church of England, being conscious to themselves, (as I shall after prove) that they have rightly received, they have this con­fidence still, That they are neither so forsaken of God, nor destitute of good Consciences, nor despised by good men, nor do they despair, but that they may have leave, be able, and permitted, with just free­dom, and modest courage, to plead their cause, before any Tribunal of men; not doubting, but they may have so fair an hearing, as St. Paul (their Great Predecessor, both in Preaching and Sufferings) hoped from Felix, Festus, Agrippa, or Caesar: Of whose piety the Apostle having no great perswasion, yet he charitably presumed to finde so much equity, and common humanity in them, as not to be condemned by them, being unheard; or to be acquitted, as to any crimes falsly laid to his charge; if he had but the favor of a fair Tri­al, and impartial Hearing. So hard it is for a good man ever to de­spair in a good cause.

And however my confidence be just, and wel-grounded, 3. Reason of this Ad­dress. as to the merit of that Cause which I have (by Gods help) undertaken; yet when I consider my strength, which is small; my infirmities, which are many; my defects, which are manifest; my interest with men of place and power, which is very little; and the prejudice, against whatever I, or any other Minister can do in this kinde (which may [Page 6] be great and many) I have (as feeble Creatures, Quod deest vi­ribus, habent cautelâ. conscious to their weakness, are wont to do) fled to the refuge and assistance, first of Gods grace (which is sufficient for me, and which in the midst of threatnings, Acts 27. storms, and shipwrack, bids me be of good chear.) Next, to that of your mediation, (O excellent Souls) who are every where dispersed in this Nation; whose soundness of minde, and uncorrupted­ness of maners (yet remaining) hath hitherto preserved this back­sliding and unsavory age from utter rottenness and putrefaction: Possi­bly your mediation may so far prevail among all estates of men, as to allay those asperities, abate those animosities, remove those prejudices, satisfie those jealousies, under which, the Ministers and Ministry of this Church, do now lie in many mens mindes; and, it may be, in some of theirs, who are become men of power and renown.

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

Zach. 11.It is manifest, That some men have been a staff of Bonds in Gods left hand, to punish the sins, or exercise the Graces of many in these three Nations; whether they shall be a staff of Beauty in his right hand, for the support of Piety, Peace, Order, and true Religion, the event will best shew. They have acted many things as Men, with great policy and power; it is now expected, they should act as truly Reformed and wisely Reforming Christians, with Piety and Charity; (if, at least, that may be hoped in the time of the Gospel, which was denied to Davids zeal under the Law: That such as have 1 Chro. 22.8. Thou shalt not build an House to my Name, because thou hast shed much blood upon the Earth in my sight. shed much blood in Civil Wars, should be instrumental to build the [Page 7] House of God:) Peradventure they maybe means, if not to repair its great decayes, yet to hinder it from that total ruine, and utter vasta­tion, which by many and bad men are threatned; but, we hope by more and better men (with Gods help) will be prevented.

And truly, if I knew, how I might most acceptably make my Ad­dress, and fairly plead my excuse with men in place and power; if I understood what might most merit to Apologize before all great, good, and ingenuous men, for the boldness of now publishing this Apology, I would in the most soft words, and comely terms, bespeak their favor, and deprecate their offence, for so it becomes Candidates and Petitioners: But my integrity is beyond all oratory; [...]. Sy­nes. de Reg. The design of this A­pology. [...]. Vocat. Synes. and my plainness beyond all artifice or study; I having no design, but onely this, (which I take to be, as pious and just, so not altogether misbeseeming the station wherein God hath set me) That from the Country obscurity (where­in I am not wholly buried) I may crave leave to use honest Christian Liberty in this one thing, which relates, not so much to my Person, as to my Profession and Function; And in this, to appear in publick not as a Counseller, or Dictator, or Threatner, but as an humble Client and Suter, among those many, which always attend those who have power to save, or to destroy, to do good or evil. Nor in this am I pragmatically suggesting, what I might foolishly imagine fittest to be done in State affairs, (from which, as from Pitch and Birdlime, I am most willingly a stranger;) but onely propounding, in all hum­ble and due respect, what is by many men, much wiser and worthier than my self, [...]. Synes. ad Arcad. Im­per. conceived as most necessary for this particular Church of God in England: And wherein the fears of very many Excellent Christians are so urgent upon them, that it were better to offend by speaking in love, than by silence to act the part, both of an Enemy and a Coward. Yet in this freedom, I would not willingly offend any, that really are, or esteem themselves, my Betters, and Superiors, so, as to exasperate them by any rash or rude expressions. I earnestly deprecate all such failings in my self, and such suspitions in others. This restraint and caution, I have, not so much out of fear of men, (yet do I fear men, as far as fear is due;) but rather out of that fear of God, which is the beginning of Wisdom, [...]. Pythag. and that reverence I ow to my self, and my Profession, as a Christian, and a Minister, whom nothing less becomes, than the badge and livery of Passion; or the jaundice of Cholerick Diffusions, evident in the face of their writings. I love not (if they were safe) affectations of Language, which power may interpret Seditious, Turbulent, or Treasonable: I have learned to be patient under hard things, thankful for moderate, hopeful for better; Nor do I disdain to beseech mans favor, whose fury God can restrain, and turn the remainder of wrath, to his praise and his Churches good. Let others complain of their Civil Burthens, [Page 8] (which I feel, as well as they.) Let them agitate secular Interests, which never want their vicissitudes, crosses, and defeats: My sense and address in this Apology, is chiefly for those things which concern the true Ministry, and the Reformed Religion established in England; (In which, not custom, and education, but judgement and consci­ence, I hope, hath confirmed me by Gods grace,) And for those men especially, whose office and duty I think it is, by Preaching, doing and suffering, as Christian Ministers, according to the Will of God, to vindicate and preserve true Christian Religion, and to transmit it as Reformed, in an unblemished, and unquestionable succession to Posterity.

4. Why in way of Apology.Your Virtuous Excellencies, upon whose favor, chiefly, I have adventured this Address, to the view of the supercilious, and more untractable World, are not ignorant what noble Precedents may be alleged for my writing in this maner of Apology, (which is or ought to be a Apologeticum scribendi genus est mixtura quaedam orato­ris disputantis & Dialectici deprecantis. Eras. twisting of Logick and Rethorick together; a Checquer-work of Arguments and Oratory; studying to cloth the Bones and Sinews of Syllogisms, with the smoothness and beauty of Eloquence) seeking at once, both to convince the Understanding, and to excite the Affections: For besides those lesser and obscurer pieces recorded by the Antients, of Aristides, Melito, Quadratus Apostolorū Dis­cipulum A [...]he­niensis Pontifex Ecclesiae, Adri­ano principi, librum pro Chri­stiana Religione tardidit. Et tan­tae admirationis omnibus fuit, ut persecutionem gravissimam illius exellens sedaret ingeni­um. Cant. 2.2. Jeron. ad Mag. de Aristide & aliis doctis Christianis. Quadratus, Apollinaris, Methodi­us, Johannes Gram. Themistius, and Apollonius; (this last, being a Roman Senator, wrote and recited in the Senate, his Apollogy for the Christians, and was after crowned with Martyrdom;) We have also extant those famous Apologies of Justine Martyr, who dedicated his first to the Roman Senate, and his second to Antoninus Pius Augustus; also that of Tertullian, who in the time of Severus the Emperor, see­ing Christians persecuted onely for the Vel solo nomi­ne, & ex prae­judicio dom­nantur Christi­am. Ter. Apol. Name, as a sufficient crime, (as many Ministers now are by some men) wrote his Learned, large, and accurate Apology, dedicating it to the Emperor and his Son. Saint Hilary also, wrote a Defence for the Orthodox, against the Arrians, presenting it to Constantius the Emperor. And of later times (in its kinde, inferior to none) is that Apology of the Learned, Pious, and incomparable Bishop Jewel Bishop Jew­els Apology.. The former wrote their Learned, Modest, and Eloquent Apologies for Christian Religion, as it then stood (like the Lilly among the Thorns) baited, persecuted, and condemned on all sides by the Heathen, who wanted neither numbers, nor arts, nor power to oppress; yet was it boyed up and preserved by Gods blessing on the learned Courage, and industrious Constancy of those, and other Holy Men: This last (our Renowned Countryman) vindicated the Reformed Churches (and particularly this of England,) for their not complying with, and submitting to the Councel of Trent; and for their necessary receding from the Church of Rome; so far onely, as this did in Doctrine or Maners from the Scripture Rules, and [Page 9] from the Primitive Judgement, Canons, and practise of the Fathers, the first Councils, and the Primitive purest Churches: That excellent Prelate, no doubt, would have then fully asserted (as he did other points then in dispute) the Order, Honor, Office, and Authority of the Ministry of the Church of England, if either the ignorance, or malice of those times had been so far guilty and ingenious, as to question or oppose it, which some men now do; who dare any thing, but to be wise, honest, and humble.

I know my self unworthy to bring up the rear of so gallant a Troop of Worthies, in all Ages; 5. Why by this Author. nor is it from the ignorance of my own Tenuities, or other mens Sufficiencies, that I have thus far ad­ventured to list my self in the Army of Christian Apologists, or to march under the Banner of this Apology: Onely in some respects, I seemed to some men (if not to my self) to be signed out by providence to this duty (or endeavor, at least) in as much as I may be thought redeemed somewhat beyond the ordinary, from that grand prejudice, which is like a beam in many Readers eyes; or like a dead Fly ready to viciate the sweetest Confections, made by any Minister in this kinde: As if all were done, onely for that livelihood and estate which their Church-Livings afford them, that any Ministers so stickle, and contend to uphold their Function and Ministry, either by speech or writing.

Few men stand freer from the dashes of this suspition, than my self; in regard of either present benefit, or future expectation, by any imployment in the Ministry; which is such, as neither an idle man would undertake the work, nor a covetous man much envy the reward: Yet, I thank God, I want not either abilities or opportu­nities to exercise Piety and Charity among a company of poor (for the most part) yet good and orderly people; whose love, respect, and peaceable carriage to me in these times hath merited, that I should prefer the good of their souls, before any private advantages, so long as I am over them, in the Lord. I thank God, I have far less temptations of private interest, than would be required to put any discreet man upon so rough an adventure in a tempestuous Sea, where silence with safety were to be chosen, rather than publickness with peril; if I did not consciously and charitable look much more upon the publick; where taking a general view of the state and condition wherein most of my Brethren the Ministers, either are, or are like to be in this Church, (if some men may have their wills.) I cannot but with shame and sorrow behold in all corners of the Land, to how low an ebb, not onely their persons, but the whole profession of the Ministry, now is, or is like to be brought; for Government, Maintenance, Repu­tation, Authority, and Succession, in these Churches, through the dissentions of these times.

And truly in the midst of our dust and ashes, we the Ministers of England must confess, That with no less justice, than severity, the Lord hath poured upon us this shame and confusion of face, as well as upon other ranks and orders of men; since our many great spots, and foul stains, both in Doctrine and Maners, could not but be the more remarkably offensive to God and man, by how much, in the sacred­ness and eminency of that Calling, more exact holiness was expected from us, and pretended by us.

1. Whence the lapse of Mi­nisters in the love and re­putation they had?And here, I hope, I shall not give any my Betters, or my Bre­thren, any offence, while I humbly prostrate my self in the Porch and Threshold of this Apology; giving glory to God, and taking shame to my self, as well as others; Not by an uncharitable censuring of any man, but by a penitential searching and discovering the true cause, for which I think the Lord hath poured this contempt upon the Mi­nisters of this Church: Herein to begin aright with God, and our own Consciences, may best relieve us with men; the disburthening of a ship, [...]. Naz. orat. 15. Quicquid defis­it pietati aut charitati confes­sionis humilitas suppleat. Bern. 2 Sam. 12.13. is half buoying it up, when sunk or a ground. Ingenuous confession is a good part, and a great pledge of future amendment: Some diseases are half healed, as soon as well searched and discovered. It may be, we may finde the same readiness both in God and man, to forgive our fallings, as David did; who, no sooner had confessed, I have sinned against the Lord, but he heard that gracious reply, The Lord hath put away thy sin, thou shalt not die.

In the first place, this for certain we may conclude; That it is not the galling and stinging of these flesh flies, 1. Peccator celando non facit nesci­um, at confi­tendo sacit pro­pitium Deum. Aug. (now our busie and bitter enemies of the Anti-ministerial faction) that first brought this sore and rawness upon us; but it is some foul and corrupt humor from within us, which first brake out to such putrified sores and wounds, which have invited those to feast upon our ulcers and de­formities.

In a matter then most fit for deep and serious repentings, I can­not be so superficial, Confessio fallax periculosior est quā procax & obstinata defen­sio. Nonnulli delosaconfessione se subtilius de­fendunt. Bern. de Humil. as some have been, who like Lapwings, cry out loudest, when furthest from their Nests; being severe censurers of all men, but themselves; loth to see and confess their bosom sins, or to own the deformities of their darlings; hardly perswaded to cast away to the Isa. 2.20. Moles and Bats (to the dark and deformed crew of Heretical novelties, and Schismatical vanities) those specious and gilded Idols, Teraphims of their own imaginations which their fancies have forged, and with Micahs devotion, set up to themselves as Divine.

2. Former due Conformity, not the sin of the Clergy.Sure, it is but a very poor and pitiful account (the product of Passion, not of Reason) which some men give; while their with a vulgar vehemency, accuse all the Clergy and Ministers of England for their former conformities and subjections to Authority in things [Page 11] to some men disputable for their nature and use; yet, then, according to Law; that is, approved, established, and enjoyned by the In quibus nihil certi statuit. Scriptura divi­na, mos populi Dei vel instituta majorum prolege tenenda sunt. Aug. ep. 86. Rom. 14.1, 5. Let every man be fully per­swaded in his own minde; and whether they act, or act not, both are accepted of God in those things, where­of there is no precise com­mand. So 1 Cor. 10.30. Master Hooker ( [...]) in his Ecclesiastical Policy, with incomparable Learning, and gravity of Judgement, hath beyond any Reply, vindicated both the integrity of his own Conscience, and the honor of this Church, in things of extern order, [...]. pub­lick consent, wisdom, and piety of all estates, in this Church and State. And which things, very holy and learned men generally used; accounting them, If burthens to weaker consciences, yet to wise and stronger men, as lawful as it was for St. Paul to fail in the ship, whose sign was Castor and Pollux, Acts 28.11. Yea, and so far necessary, as (being agreeable to their judgements) the use and ex­tern observation of them was enjoyned in the Church by due Au­thority, and approved by their own personal subscriptions; being no way destructive to any thing of Christian Faith, or Holy Life: Cer­tainly, a sober and good Christian must not tear in pieces, or cast away his Bible, because it is not so neatly bound, as he would fan­cy: Nor would, I believe, any humble Primitive Martyr, or Con­fessor, have despised Salvation by Jesus Christ alone, duly exhibited in the Word and Sacraments, as they were in this Church; nor have refused Communion, with this, or any part of the Catholike Church, truly professing Christ Crucified, although the Ipsa mutatio consuetudinis etiam qua adjuval utilitate, novitate pert [...]bat. August. ep. 19. nails of the Cross had been much sharper and heavier, than any thing was in the stablished Order and Ministry of the Church of England; which few Churches since the first hundred years, wherein the Apostles lived, ever enjoyed with more Purity, Order, and Simplicity, as to the main, than the Reformed Church here in England did.

So that many wise, and good men, begin now to think (since these unhappy disputes have by attrition been kindled, and far dri­ven on to fire and sword, seeming heretofore to have risen from hum­ble, meek, and charitably tender spirits) That the greatest sticklers against those things (which were oft declared to be, not any part of piety, duty, or devotion in themselves; But onely as matters of ex­tern order, decency, and circumstance,) were rather curious (for the most part) than Discipl [...] nulla est melior gravi prudenti­ (que) viro, in his, quae liberas ha­bent observati­ones, quam ut eomodo aga [...], quo agere vi [...]n ec­clesiam ad quam cun (que) fortè de­venerit. Quod enim ne (que) contra fidem, ne (que) contra bonos merit inju [...]gitur, indifferenter est habendum, & pro eorum inter quos vivitar sacittate servandum est. August. ep. 118. ad Jan. Cavendum est [...]e tempestate contentionis sermitas charitatis obnubiletur. August. ep. 86. conscientious; Dissenters being either very weak, or very wilful. And some have since sufficiently appeared, rather wantonly nice, loose, and given to change, than any way grave, fetled, or seriously solicitous in matters of Religious Order, and Pub­lick Ministrations. Possibly, it was not the least of our follies and sins, that we did not with more thankfulness enjoy the many rich [Page 12] mercies, Hinc in bella civilia praecipi­tamur, quod mal a mitiora nimium cave­mus. Eras. we then had; instead of that regret and querulous impati­ence, which was so loth to bear any such defects or burthens, as some men imagined; wherein (for the most part) ignorance, or easiness, or vulgarity of mindes and maners, made Qui in levi­bus à quotidia­na recedit con­suetudine, Magnus licet vir sit certis tan­tum horis illum sapere noris. Verulam. greater out-cryes, and aggravations, than either truth of judgement, or tenderness of well-informed Consciences. The after-instability in some men mindes, and stupidness of their maners, shews the Vertigo and Lethargy of their Brains: For many men, who, when it began to be in fashion, strained at those gnats, which formerly for many years, they had digested, yet afterward made no bones to swallow Camels of grosser innovations, such as no distinctions can mince or chew small enough for a good Conscience. And it is confessed by those, that have now attained their after-wits, that those former conformities enjoyned by Law, were but motes, in comparison of those beams, which now threaten to eclipse the lights of this English World, and to put out the very eyes of the Seers and Watchmen of this Church.

4 Many excellent Ministers, for Learning, Piety, and Industry, (besides innumerable other Christians) did in former times, grow up, to great thrift in sound knowledge, and all beauties of holiness, even amidst those so much suspected and decryed weeds of Conformity; which if they were not, as sweet Marjoram, very savory; yet sure, they were not as (mors in olla) Colloquintida or Hemlock, very hurtful, or death in the pot; being judged by the wisdom of the Church and State here, and by the most learned Divines abroad, to be within the liberty and compass of those things, of Order and De­cency, [...]: ut ordi­nata acies, As an Army with Banners, in Rank and File, where nothing may be deformed by being dis­orderly. which by that one grand charter, 1 Cor. 14.40. are allowed by God to be ordered by the prudence of any particular National Church; And in which, all Churches, in all ages and places, have esteemed their several Customs, as Laws to them, without any breach of Charity, or prejudice of Christian Liberty, or blemish of the Faith; yet never (perhaps) without the offence of some particular Members in the Churches, whose fancies easily finde fault with any things, whereof themselves are not Fathers, or at least Gossips. Humble Christians will thank God for moderate enjoyments; nor are they bound to contend for what they think best, to the perturbance of the publick Peace. Patience is a remedy always near, easie, and safe; nor is it likely, that the state of any Church on Earth will ever be so happily compleated, as to have nothing in it, which may displease any good man, Cato optimè sen­tit sed nocet in­terdum reipub­licae. Tacit. or which may not exercise his tollerancy, and cha­rity; which are generally more commendable and unsuspected vir­tues, than those of zealous activity, and publick opposition, which commonly draw somewhat upon the dregs of self, either as to Passi­on or Interest, Et multis utile bellum. Luc. Party or Concernment: For, who is so mortified, that doth not hope to get something of credit, profit, or honor, by [Page 13] adhering to any side or new faction, against the former set­lings?

How many learned and godly men are, and ever will be (till better grounds be produced, from Scripture, Reason, and practise of the Primitive Church) unsatisfied with the parity and novelty, yet pretended Divine Right, of the sole-headless-Presbytery; which chalenges to it self, as from Christ, such a supreme power, as is ex­clusive and destructive of all Episcopacy; that is, of the constant Presidency of one, among other Presbyters; so placed by their own choice and consent?

And no less unsatisfied are thousands of learned, and good Chri­stians, with that power of Lay Elders; (for so they are best called, for distinction sake; and not Ruling Elders; lest by that title of Ruling, they should fancy and usurp the sole power of rule to them­selves; which undoubtedly, is equally, if not eminently due to the Preaching Elders, who labor in the Word and Doctrine:) Touch­ing which point of Lay Elders in the Church, I have read two Books written above thirty years since, by a very, learned, godly, and impartial Divine, Master Chibald of London: In the first of which, he proved these Lay Elders to have no place, office, use, Mr. Chibalds two Books of Lay Elders. power, or maintenance assigned them by Scripture; nor ever in any Church of Christ; which he demonstrates in the second Book (which is full of excellent reading) as to the Fathers, Councils, and Histories of the Church: In none of which he findes them to have any foot­ing, as to office and power, upon any Divine Right, ever owned in the Church; nor can they now have in every little Parish, or pri­vate Congregation; where the Country plainness may afford care­ful Over-seers for the Poor, and Church-wardens; but not fit men to match with the Minister, and to fit as Rulers to govern their other Neighbors; who will hardly believe they have authority from Hea­ven to rule them, unless they see more abilities in them, than usually can be found. What use may be made of such Elders, in the way of Prudence among greater Representations of the Church, as in Synods and Councils, he leaves to the wisdom of those, that have power in such Conventions to call and regulate them: But he denies any thing, as of Divine Right, belonging to them; so, as to binde every Parish or Congregation to have them, which would be ridiculous, and most inconvenient. Both these Books being seven years since com­mitted to the hands of Master Coleman, as then a Licencer, were un­happily, either smothered and embezzled, or carelesly lost; to the great detriment of truth in that particular: For, truly, in my best judgement, and in other mens of far better, to whom I imparted them, never any thing was written, of that subject, more learnedly, more uprightly, more copiously, or more candidly; especially, con­sidering [Page 14] the Author was one that scrupuled some things of Con­formity.

In like maner, how few Christians in any Reformed Church are satisfied with those new, and strange Limbs, rather than Bodies of Independent Churches; (which word of bodying into small Cor­porations; is as a novel, so a very gross expression, and hath some­thing of a Solecism; not onely in Religion, which owns properly but one Body of Christ, Rom. 12.5. We being ma­ny, are one bo­dy in Christ. 1 Cor. 12.13. By one Spirit we are all bap­tized into one Body, which is Christs. which is his Catholike Church; whose com­munion with Christ, the onely Head, and one another, as Members in several Offices and Operations, is by the same Faith, the same Scrip­tures, the same Ministry, the same Ministrations, and as to the main and substance, the same Christian Profession:) But it is also incongruous and absurd in ordinary significancy of Language; while by such a singular Bodying, they mean a Spiritual Union of those, that pretend to be most Spiritual Christians: Which names, and novel inven­tions, about constituting and compleating Churches, in so many fractions, parcels, and places, a part from all others, by the means of an explicit Church Covenant, (as they call it;) how unscriptural; how unconform to the examples of all ancient Churches, how im­pertinent as to Piety; how dangerous and destructive to the Truth, Union, Harmony, and Dependance (which ought to be among all Christians, 1 Cor. 12.25. That there be no schism in the body. (i. e.) In that one Body of Christ, the Catholike Church. and all Churches, to avoid Schism in that one Ca­tholike Body of Christ,) do they seem to many judicious and gracious Christians? who think themselves, and all others, that profess to be Christians, sufficiently added, and united to the Church, as the Primitive Believers, being once baptized, were without any more a do, yea, and declaredly bound by their Acts 2.42. They that gladly received the word, were baptized; and the same day there were added (to the Church) about 3000. souls. Baptism and Profession; to all Christian conversation, charitable communion, and holy walking, by these Publick Bonds; and Sacraments of Religion, which they own­ed; and of which, they were publickly partakers and professors.

So that, not onely in these, but in many other things, we see the remedies, which some men apply to former seeming distempers, do (to many men) seem worse than the diseases ever were: The little finger of grievances, scruples, disorders, and scandals, being far hea­vier than the loyns of the Law were in former-times; where, if there was less liberty by the restraints, which men had by Laws laid on themselves; yet there was also far less ignorance in names, fewer errors in judgements, 5. Other weak conjectures of the causes of Ministers abating in their honor. blasphemies in opinions, brokenness in affecti­ons, dissolutions in discipline, undecencies in sacred administrations, and licentiousness in the ordinary maners of men: So that if those times were not the golden age of the Church, sure these cannot brag to be beyond the iron, or brazen.

No less superficial and unsearching are those Conjectures or Censures, which a late Writer makes of Ministers ostentations of [Page 15] reading, and humane learning in their Sermons, (of which, many men cannot be guilty, unless it be of making shews of more then in­deed they have:) Also, he allegeth, as an occasion of Ministers lapse in their love, and respect among the people, their small regard, and strangeness to godly people: When it is evident, many mens and wo­mens godliness, brings forth now no better fruit, than, first, quarrel­ing with; then neglecting; afterward, despising; next, separating from: after that, bitter railing against; and lastly, stirring up faction, not onely against that one Minister, but his whole calling. Certainly, some are become such godly brambles, and holy thistles, as are not to be conversed with more than needs must, and are never to be treated with bare hands. But in case some Ministers, by many indignities provoked, grow more teachy and morose to these mens thrifty, in­constant, and importune godliness; If they fortifie what they ass [...], by the testimonies of learned men, (which is no more than is some­times needful, among captious, curious, and contemptuous auditors,) yea, if they seem to some severer censor, something to exceed, in their particulars, those bounds of gravity, and discretion, which were to be desired; yet, what wise man can think, that such fleebites or scratches (in comparison) can send forth so great corruption, or occasion so ill a savor in the nostrils of God and man, that for these things chiefly, Ministers should be so much under clouds of obloquy and disrespect; that, although they have every seventh day, at least, wherein to do men good, and to gain upon their good wills, yet many of them are so lost, that there are but few can give them so much as a good word.

But, 1 Sam. 19.12. some men are willing to mistake the Image and Goats-hair for David, and pretend with Rachel, infirmities, Gen. 31.34. when they sit upon their Idols. Alas, these cannot be the symptomes of so great con­flicts and paroxisms, as many Ministers now labor under, who were sometimes esteemed very pretious men, and highly lifted up on the wings of popular love and fame: In which respects, no men suffer now a greater ebb, than those that were sometime most active, for­ward, and applauded. The sticks and strains of lesser scandals, and common failings among Ministers, might kindle some flashes to singe and scorch some of them; but these could not make so lasting flames, so fierce and consuming a fire, as this is: In which, many, or most Ministers, that thought themselves much refined, and undertook to be refiners of others, are now, either tried, or tormented. Who sees not, that the fire and wood of this To [...]het, which God hath prepared, Isai. 30.33. is not (as some conceive) onely for Princes and Prelates, for Arch­bishops, and Bishops, &c. (In some of whom, what ever there was of want of zeal for Gods glory, of sincere love to the truth, of charity to mens souls, I cannot excuse, or justifie, since they could [Page 16] not but be as highly displeasing to God and man, as from both they enjoyed very great and noble advantages above other men, of glori­fying God, advancing Christian Religion, and incouraging all true holiness: Nor was the having of Dignities and Revenues their sin, but the not faithful using of them; no wonder, if of them, to whom much was given, Luke 12.48. much be required, either in duty, or in penalty.) But this Tophet is also (we see) enlarged, for the generality of Presbyters, and such as disdained to be counted the inferior Ministers; nor is this fire thus kindled in the valley of Hinnom, nourished onely by the bones and carkases of ignorant, profane, and immoral Ministers (who are as dry sticks, Jude 12. and trash; twice dead, to conscience, and to modesty; fit indeed to be pulled up by the roots;) but even those greater Cedars of Lebanon have added much to this pile, and fewel, who sometimes seemed to be Trees of the Lord, tall and full of sap; very able and useful in the Church; and, while within their due ranks and station, they were faithful, flourishing, and fruitful; whose very Children, and Converts, (their former disciples, followers, favorers, and beloved ones, Gen. 19.22.) now in many places, turn Chams, pointing and laughing at their Fathers real or seeming nakedness; Who drinking perhaps too much of the new wine of state policies, opinions, and strange fashions of reformations, possibly may have been so far overtaken with the strength of that thick and heady liquor, as to expose something of shame and uncomliness to the view of the wanton world; where, not strangers, open enemies, proud, and profaner aliens, but even Protestants, Professors, Domesticks, and near Allies, sit in the high­est seat of scorners; inviting all the enemies of our Church, our Ministry, and our Reformed Religion, to the theatre of these times; Where, among other bloody and tragical spectacles, this is by some prepared for the farce and interlude; to expose by Jesuitical engines and machinations, the learned and godly Ministers, together with the whole Ministry of this Church of England, to be baited, mock­ed, and destroyed, with all maner of irony, injuries, and insolency: And alas, there are not many, that dare appear, to hinder the project; or redeem, either the persons, or the function; yea, many are afraid to pity them, or to plead for them.

The merciful hearted, and tender handed God, who smites us, (whose hand we should all see, Micah 6.9. [...]. and return to him, who hath appointed this rod and punishment) doth not use to make so deep wounds and in­cisions for little corruptions, which are but superficial and skin-deep; nor to shoot so sharp and deadly arrows, in the faces of those that stand before him, as his Ministers; unless they first provoke him to his face, 1 Sam. 2.22. by their grosser follies in Israel, as Eli's sons did. Where­fore, I conceive, a further penitent search and discovery ought to be made of Ministers sins and failings, for which the Lord hath brought [Page 17] this great evil upon them; which although it be a just punishment, yet it may prove a fatherly chastisement to us all; and at once, both purge us, as fire from our dross, and by exciting those gifts and graces, truly Christian and Ministerial in us, it may prepare us, both for greater service, and ampler mercies, than ever yet we enjoyed, as Ministers in this Church; who have always lain under, and contend­ed (since the Reformation,) not onely with the burthen of our own infirmities and defects, but also with the evil eyes, the envious hearts, the sacrilegious hands, the prophane maners, the superstitious and factious humors of many men, both open enemies, and seeming friends: Some mens innate leudness and pravity endures any thing easier, than an able and faithful Minister; others Cynical sourness grudges at any thing less, than to see Ministers enjoy either honor, or estate, beyond the vulgar: Both are ready to be severe censurers of Ministers faults, that so they may justifie their hatred or envy; but neither are likely to judge righteous judgement, nor shall we, I hope, ever stand to these mens sentence.

For my particular, I desire, both my self, 6. What is con­ceived the true cause. and others of my minde and Profession, may by an ingenuous acknowledgement of our fail­ings, be fitted for Gods and mans absolution, both in present and after ages; that it may not be said, The Ministers of England erred greatly, and were punished sharply, yet knew not how to repent humbly, and truly; every one palliating their own errors, Nihil pudori esse debet paeni­tenti nisi non fateri. Ambr. de Poen. Of true Ho­nor. [...]. Plato de leg. Dial 5. [...]. Id. and trans­ferring the blame and guilt still upon others, when themselves were in somethings more blamable than any men, and merited, in their own censure, to be esteemed the chief of sinners.

You then, O excellent Christians, know (in general) That all true honor from man, is but the agnition or reflexion of those Vir­tues and Graces, by which men are, or appear likest to God; that is, truly good and useful to others: From God, honor bestowed on any men, is a testifying before men (in some way of his providence) his approbation of those graces and endeavors in us; by which we draw neerest to that resemblance of the Divine goodness, and holiness, which is lively set forth in the Word of God, and the example of Jesus Christ, who is the visible express image of the fathers glory: [...]. Plat. H. b. 1. 1. 2 Pet. 1.4. By the gracious imitation of which glory, human nature attains and partakes somthing of the divine; and by a kinde of transfiguration both of minde and maners (as Moses and El [...]as in Christs company on the Mount) both Christian Magist [...]ates and Ministers, acting in holy and good ways, cannot fail by sincere honoring of God, 1 Sam. 2.30. Those that honor me, I will honor. to attain that honor which God hath promised; which consists, not so much in those pre­ferments and applauses of the world, (which are for the most part vain, like it self;) but in that holy wisdom, gravity, and constanc [...], which becomes a Christian, either in wel-doing, or in comly suffering, [Page 18] according to the clear will of God in his Word; which gives both precepts and paterns of all true excellencies. The robes of true honor are not made of the slight and thin Cob-webs of popular opinions and practises, but are (te [...]â crassiore) of more solid and substantial virtues, as Gonsalvo said. Worthy actions do always, not onely joy the soul, calm the conscience, and strengthen the heart; but also they make the face of good men to shine; conciliating such a ma­jesty to virtue, and such beauty to true holiness, that even those who hate, and persecute them, (as to the interests of their worldly lusts) cannot in their judgements, but approve, reverence, and esteem them, even in the midst of their sufferings; Phil. 1.29. [...]; To you it is given, as a free favor; not onely to be­lieve, but to suffer. Pati pro Christo, honorarium Christiani. Ber. which do not less honor and adorn them, than their wel-doings: For nothing discountenanceth a Christian, but the conscience of vile actions, and Gods displeasure. In the judicious and constant way of holy walking, and honorably suffer­ing, no man can lightly speak evil of another, without a secret shame, and reproach to himself; nor injure, or despight them, without some inward regret and pain.

And certainly, the Christian World here in England, (which owed and owned as much to their Ministers heretofore, and esteemed them as highly, and treated them as honorably and ingenuously, as any people under Heaven could do their Teachers in Religion) would never have so much opened their mouths, and withdrawn their love and respects from many, if not most Ministers; nor would some men have dared so far to meditate, and endeavor their total ruine and extirpation; if we Ministers had not in some things (be­yond the venials of common infirmity) either much exceeded, or come very short of those due bounds, wherein true Christian virtues, and especially Ministers excellencies do consist.

7. The ordina­ry failings of Ministers, not the cause of their lapse.Nor is it to be thought here, that the eyes of men are so severely fixt, onely, or chiefly, upon the ordinary defects of Ministers, either in gifts or industry, proper to their calling; Although (God knows) even herein too many of us may be justly blamed, and with­out injury despised; as either wanting those ministerial abilities, which we might by prayer and study attain; wherewith competently to discharge, and adorn that sacred Work, and redeem it from vulgar invasion, which brings the highest contempt of it. The ignorance, idleness, indiligence, and needless non-residency of some of us, from our charges, is not to be concealed. In others, the neglect of our studies, both in Divinity, and in all kindes of good learning, by which our profiting might appear to all men, 1 Tim. 4.15. is to be deplored: It is not expectable, that Ministers should increase in favor with God and man, Luke 2.52. unless (as Ch ist did) they grow in wisdom too, as well as in age or stature: And alas, what f uit of honor to Ministers, or glory to God, or good to mens fouls, can be reaped, either from those that [Page 19] Preach and Pray, chiefly for applause and popular air, Bonorum ingeni­orum insignis est indoles in ver­bis verum a­mare non verba. August. Planctum mab [...], quàm plausum. taking much pains to little or no purpose; or yet from that contrary descending of others in their preaching to such a popular flatness, which stretcheth forth dead sermons, and spiritless prayers meerly to an excessive length, (as if the Pulpits were their Coffins;) with so much insipidness, vain repetitions, vulgar flattery, senseless oratory; yea, and sometimes with strange figures of Blasphemies, which maner of somer mens preaching hath given (we see) the very meanest sort of hearers (who heretofore were wonted to more useful, and more sober preaching and praying;) if they have any thing of parts, or pragmaticalness in them, not so much a presumption, as a just confidence, that they can both preach and pray, as well or better, than such lazy, supine, superficial, and empty Ministers; whose duller plainness, and ruder fervency, is not that demonstration of the spirit, 2 Cor. 2.4. Conciones sacrae nec rudes esse debent, nec de­licatae, nec cin­cinnatae, nec impexae: Sim­plex quaedam gravitas & subtilis solidi­tas adsit, quae pondus & orna­tum deferat. Zanch. Orat. Sermonis vis & actionis vehe­mentia materi­ei pondere ae­quanda. Quint. Lucens [...]putrido, Scenae in cathe­dram translatio. which sets forth di­vine truths in their native Scripture-simplicity; which is their great­est strength and beauty (as the Sun's, when it shines freest from all mists and cloudings;) Nor are those mens rebust and deformed heats, that judicious zeal, which becomes g [...]ave Ministers, both as sober men, and holy Orators from God to the Church: For expressions ought always to be proportioned, in true oratory, to the weight of the mat­ter in hand: Yea, where the unaffected quicknings of a Ministers own spirit, or the dulness of his Auditors, requires more than ordi­nary vehemency; yet still it must be carried with very comly heats and emotions, either for voice or gesture; but all the whole Pagean­try of some mens preaching is, onely a gratifying their own fancies and passions, or else a miserable way of mocking God, and cheat­ing the poor peoples souls; who (some of them) are as well con­tent with chaff, as with good corn, or the bread of life; and if the flail be still going, they care not what grist ariseth: Others thirst­ing for the pure and wholesom waters of life, the idleness and poverty of these men, gives them to drink, onely of that ( [...]) water, which is at their doors; in the shallow plashes and foul pud­dles of their own dull inventions; where their sudden and confused thoughts are oftentimes sooner out of their mouths, than in their mindes: And this for want of either ability, or industry, Multi tadio in­vestigandae ve­ritatis ad proxi­mo [...] divertunt errores. Min. Fael. to dig to the depths of those sacred springs, the Scriptures; which chiefly af­ford that living water, which can refresh thirsting, wash polluted, and save sinful souls; which are not to be wrought upon by flat, or fine notions, by soft expressions, or by feminine insinuations; but by sound demonstrations, learned arguings, serious convictions, and mas­culine ways of expressions; 2 Cor. 5.20. such as become the Embassie and Embassa­dors of God to man.

But, as not these Ministerial defects, in their peculiar Function; so neither are they the private immoralities of their lifes (which [Page 20] usually attend the negligence of their calling, and bring many scan­dals upon both their persons, and their function. These are not the spots, or that kinde of leprosie, which could have thus made the whole body of their profession to be esteemed by many as unclean: For under these personal failings and deformities, (wherein some, and it may be too many of us, have been blamable in all times,) yet still, that abilitie, soundness, and diligence, which was found in many other worthy Ministers, both as to their learning and piety, was sufficient to preserve the dignity and venerableness of the functi­on, from general obloquy, and contempt; nor ever was it brought to that precipice, where now it seems to stand, both as to disrespect, and danger.

8. The main cause, as some con­ceive.Until, that those thick clouds, and grosser vapors (heretofore un­known among Protestant Ministers in England) like a Scotch mist, or Egyptian darkness, came over the whole Firmament (almost) of this Church; darkning, and turning into Blood, even many of those Stars of the second and third magnitude, at least; which formerly shined, without blemish, in the soundness of their judgement, wel-guided zeals, meekness of their spirits, and diligence in their places, to all exemplary holiness; who (good men) probably did not know, while their nails were pared, and kept short, by the Laws and Government above them, how much they could scratch (even till the blood came) if once the liberty of times suffered them to grow so long, that some mens secular projects might use them, as the Ape did the Cats paw. Then indeed it soon appeared, that though Mi­nisters might be well-gifted, and well-affected men, as to the Re­formed Religion, to the Laws, and all publick Relations, yet they were but men; yea, though they were able and useful, while fixed in their Ecclesiastical orb and sphere; yet when they came to be planetary and excentrick to that duty and modesty, which the Laws of God and man most exactly require of them, as lights and pa­terns to others, than did their beams and influences begin to grow malign, fiery, and combustive.

Hence too many Ministers are looked upon, (how justly God knows; and the World, with their own consciences, not I, must judge) as great incendiaries; full of violence, immoderation, tumul­tuary heats, and passionate transports; beyond, what was either comly, or just for grave men of their calm and sober profession; into which high distempers, it was as easie for men of learned parts, of zealous spirits, and little experience in humane publick affairs, especially that of a Civil war, to fall; as for constitutions of high colour, and sanguine complexion, to lapse into Feavers or Calentures; which by degrees, if not allayed, bring the wisest and strongest men to ravings, and fits of distraction: Such did those violent fits and [Page 21] inordinate activities seem to be (upon the second thoughts and cooler reflexions of people) wherein many Ministers, so much, and so busily, appeared in Senates and Armies; in Conventicles and Tumults; more like Statesmen, Politicians, and Soldiers; or what became onely light and vain persons, than like learned, grave, and godly men; such as were called to a spiritual, holy, and unbloody warfare: This forward­ness in sanguinary motions, rendred Ministers vile, and contemned, even to those, who were content to use their uncomly activities. The sound of Trumpets, the clashing of Swords, the thundring of Canons, were not a newer and greater terror to mens ears in England, than were those bold Philippicks, those bitter Orations, [...]. Plat. in Pericle. those sharp In­vectives, those cruel Railings, used by some Ministers, even in their Prayers and Preachings, against those, to whom they formerly shew­ed a fair compliance and subjection: Who, if they had deserved evil language, and railing accusations, yet of all men these did not become the mouths of Ministers; who should in publick appear, as the Angels of God; with such modesty, light, and beauty, as sets them farthest off from any passionate darkness of minde, or deformity of maners, or undecency of expressions. Since Christ hath commanded them most eminently to bless those that curse them; to pray for those that persecute them, &c.

After these, followed other vials of wrath, (poured forth from those, who should have been onely Pitchers with Lamps, Judges 7.20. filled with holy oyl, and fired onely with holy fire,) strange and new prodigies of opinions, in doctrine, government, and maners; sudden and violent changes (like wilde-fire) running even to all extremes; greater jea­lousies and impatiences of sufferings, than of sinning: Fierceness to be revenged upon any, by whom they sometimes thought themselves injured in the least measure, when it may be, it was not the man, as the Law, by which they suffered.

Yea, when some Ministers were gratified with such measures of revenge, as might move even envy it self to pity those persons, who suffered indeed justly from God for their sins; yet from man, they chose affliction, rather than sin: Yet still many Ministers followed with severe censures, and harsh declamings, even the miseries of those their Brethren, or Fathers; (who were in all true worth, equal to them, and in many things, as well as in an envied authority, above them;) Yet in those sad ruines of some learned, grave, and godly men, they seemed to glory; casting faggots of calumnies into their fires; shewing so little pity, and so much severity to them in cala­mities, Judges 1.7. That it will be no wonder to see many of their own Thumbs and Toes cut off; and themselves brought to creep under, even ene­mies tables, for their Bread; who helped or joyed so cruelly in maim­ing others, and bringing them even to a morsel of bread; Shewing [Page 22] less pity and humanity to their destroyed Brethren and Fathers, than the Israelites did to the wasted Benjamites; Judges 22.2. more rejoycing in the victory of a party, than deploring the sin, disorders, and miseries of the whole.

The mean complyings also of some Ministers, with those weak­nesses and extravagancies of some mens opinions and practises in Re­ligion, which they then knew, or suspected to be evil and dangerous; of which, they have since been forced oft to complain with bitterness of soul, for want of timely reproving, and resolute opposing: Adde to these, what is frequently observed, and with great scandal, Their shift­ings and variatings from one living to another, under pretence of Gods, or the peoples call, (where the greater benefice is always the louder voice, and most effectual call) being always deaf to any thing, that may in any kinde diminish their profit, or preferment: Still seising (like ravenous Birds and Beasts, or cunning Woodmen) on any prey they can espie; upon which they gain by a thousand windings, and wily ambushes, though never so injurious to the true owners, even their Fellow Ministers, and their whole Families.

These, and such like frequent publick passages, together with some Ministers most imprudent neglects of opportunities, sometimes offered, and much in their power, by which, to have brought differ­ences to an happy composure, especially in matters of Religion; which were neither great nor hard to have been reconciled by men of true Prudence and Christian moderation; (which virtues have great influence in things of extern form and policy in the Church of Christ:) The fatal omissions and rejections of fair offers; those cruel defeats also which have followed after, and the unsuccessful blastings of all those plausible projects, and specious designs, which many of them had, for some time, driven on (as Jehu) very furiously, and as they thought very triumphantly; These, I say, and the like notorious im­prudences, if not scandalous impieties, seem to many sober men, to have been among the chief mists and clouds, both of folly and infamy, which have risen from too many Ministers lives and maners, and so much eclipsed the glory and face of their whole Function, which they have rendred too many men suspected, as having more of the Jesui­tick cunning and activity, than of that meek and quiet spirit which was so eminent in Jesus Christ; That from a pragmatical fierceness (which sought to have an Oar in every Boat) many Ministers are by many thought so superfluous, both in Church and State, that they are ready to throw them all over-board; as thinking there is no use of them, neither in the sad solemnities of Christians burial (who beyond all men, dying in the Lord, and in hope of a blessed Resur­rection, ought not to be buried with the burial of an Ass, or an In­fidel) nor in the joyful celebrities of mariage, where there needs [Page 23] not onely much of humane prudence, as to choice; but more of di­vine benediction, as to the holy use, and happy success of mariage, which among true Christians, ought to be in the Lord; and so may, very well, bear the publick benediction of those, who are to bless the people in the name of the Lord; yea, even in matters peculiar to their office, and over so esteemed, and used in the Church of Christ, both as to the Church-Government, Discipline, and holy Ministra­tions, of Prayer, Preaching, and Sacramental Celebrations, are Ministers, by many, thought more easily to be spared, and dispenced, withal, as to any publick necessity; than any Bailiff in an Hundred, Praecept est vul­gi anim [...], & insa [...]o impetu à rerum abusis, adversus usum ipsum propellun­tur. Petrarch. or a Constable in a Village: And no wonder, for nothing is more or­dinary, than for the most excellent things, once degenerated to abuses, so far to lapse in the opinion and esteem of vulgar and passionate mindes, that they are ready, foolishly to wish, and greedily to wel­come, the total disuse and abolition of them.

I cannot write it, and I hope no good Protestant, 9. The dishonor cast by some upon the Ministers of England. or true Eng­lish heart, will read it, without grief and shame, That I have lived to see that verified and fulfilled in too great measure, which Campian. 10. Ratio. Nihil Clero An­licano pu [...]idius. Campian, an Eloquent railer, sometimes wrote (not with more malice, than ap­parent falsity, at that time, when the state of the Ministry in England had not more of publick favor, than of true honor and merit, both for learning, piety, and order,) Nothing (saith he) is more putid and contemptible, than the English Clergy. O that this reproach were with truth now to be contradicted, or confuted; which hath so heavi­ly befaln us, and so justly; since too many Ministers became so trag­matick, so impertinent, so unsuccessful in State policies, in worldly pro­jects, in secular agitations, in counsels and actions of war and blood, which they have agitated more intensively, than Church affairs and matters properly religious. How odious must it needs be, when they are publickly seen so vastly differing from that Spirit of the Gospel, which they Preach? So disguised in their Habit? so degenerating from their Calling? so different from the rule and example of the Lord Jesus Christ, of the holy Apostles, of the blessed Martyrs, of the primitive Bishops, Presbyters, and Confessors? These might be seen (possibly) after the patern of their Saviour, riding meekly on an Ass, or, as Ignatius, on some vile beast, to be crucified; but they were never met, on red, and pale, and black horses; threatning blood, Rev. 6. and war, and famine, and death, to the Ages, and Churches, in which they lived: By the imitation of whose wisdom from above, Jam. 3.17. Church-men, by Civil and Canon Laws, were forbid­den to have any thing to do in matters of blood, though but in a way of Civil Judicature. Among the Romans, Pontifici non licuit quenquam [...]ccidere. Suet. in Vespas. which was pure, and peaceable, and gentle, and easie to be intreated; by walking in the good old ways of meekness, patience, gentleness, and Christian Charity, Ministers were heretofore so highly esteemed, in [Page 24] this Church, That nothing was thought too much, or too dear for them: But, when by worldly passions and secular engagements, they are found too light for the balance of the Sanctuary, (where onely learned humility gives weight, and an holy gravity to them;) when these sons of God court the daughters of men, and disguise themselves into the forms of Politicians; when they carry on vain and violent projects, and opinions, by pride, choler, fierceness, tumultuariness, faction, and sedition; or by rusticity, grossness, levity, and credulity, or in ways of scurrility, popularity, and cruelty; when to advance themselves to some shew of power, they cry up the Scepter and John 18.36. My Kingdom is not of this world; (i. e.) After the way and forms of the Kingdoms of the World. Luke 17.21. The Kingdom of God is within you. Rom. 14.17. For the King­dom of God is not meat and drink, (much­less, th [...] flesh and blood of Christians) but righteous­ness and peace, &c. Dan. 11.38. King­dom of Jesus Christ, to be carried on, after the fashions of this world, with Arms and Engines of War, to be erected upon the Bones and Skulls of their Brethren and Fathers; when Reformation of Religi­on must be squallid, and besmeared with the blood of Christians; when they make the Throne of Christ to be supported, as Solomons on both sides, with Lyons, or Tigers, Bears and Wolves, instead of Lambs and Doves: As if Ministers had changed, or lost, their meek, humble, patient, silent, crucified Messias, and had got some Manz­zim; a Mahumetan God of forces; who is to be served in Laudant Deum in tympano non in Choro. Classi­cum tenunt non pacem praedi­cant. Jonum aperiunt, quo clauso Christus natus: Bell [...]nae sacerdotes non eccl siae; Martis faces & [...]itiones non Evangelii lumina; Come­tae infausti, pestes & dira omina; non stella salutares Christ [...]m pra­nuncianter: Greg. Buff-Coats, and Armor, with the (Opima spolia) the goodly spoils and victims of slain Christians, their Neighbors, Brethren, and Fathers.

Alas, who is so blinde as not to see; who so dull, as not to consider, how destructive such distempers are (even in the justest se­cular conflicts) to the dignity; how contrary to the duty of true Mi­nisters of the Gospel: Whose honor consists, in meekness, patience, humility, constancy, diligence, charity, tenderness, and gravity in their Preaching, Praying, and Living, joyned to good learning, and sound knowledge? The want of these holy deportments conjured up those evil spirits of sacrilege, sedition, perjury, cruelty, contempt, and con­fusion, against them, and among them, which are not easily laid again: No man, ordinarily, being ashamed to offer that measure of scorn, evil speaking, ruine, and oppression; which they see, even some Mini­sters themselves have offered liberally to their Brethren, and Betters: Who can make conscience to destroy those, that make so little, to consume and devour one another? And this, at length, with the greater odium, because with the greater defeat: Honest meaning Christians expecting nothing less than such conclusions from the specious premises of zeal for Religion, and a through Reformation; when it is too evident, how much, not onely the mindes and maners of men, but the general form and face of the Christian and Reformed Religion, was never tending to more deformity, either in Doctrine, Government, or true Discipline, than now it is; as other where, so in England, through the miscarriages of many Ministers, as well as [Page 25] people. No wonder, if ordinary men (who naturally love not a Mini­ster of Gods truth) do easily disesteem those, who so little reverence themselves, and their holy Function: No marvel, if men make so little conscience to hear, or believe them, whose actions so contradict, and palpably confute, their former doctrine and maners: Yea, many now make conscience to neglect, despise, forsake, and separate from them; yea, some seek utterly to depose and destroy them; not onely as use­less, but as dangerous and pernicious creatures, who seem to have more of the Wolf and Fox, than of the Sheep and Lamb. Thus from Ministers of Gods truth, peace, and salvation, they are too much faln to be esteemed as State-firebrands, and by some as vessels of wrath, onely fitted for destruction: What was sometime cryed up as a com­mendable zeal (and who but Phinehas with his Javelin, was then thought fit to be a Priest to the Lord!) is now looked upon, as either miserable folly, or detestable fury.

And certainly, 10. Ministers duty in civil dissentions. (in the calmest representation of things) if some warmth of natural zeal, and sparks of humane affections, were allow­able to Ministers (who are still but men) in civil and secular affairs; relating (as they thought) to the good and safety of their Country, their Laws, Religion, Liberties, Estates, and Governors; yet should these warmer gleams in Ministers hearts, rather have vented themselves in soft dews and sweet showres, than in lightnings and hot thunder­bolts, or coals of fire: Their politick Preaching, their earnest Pray­ers, their unfeigned Tears should have attempered, both their own and other mens passionate heats and propensities to civil flames: Vide Joel 2. v. 3, 10, 11, 13, &c. They should, as V. 17. Let the Priests, the Ministers of the Lord weep: Let them say, Spare thy peo­ple, O Lord, &c. the Priests of the Lord, have stood and wept be­tween the Porch and the Altar; crying mightily to Heaven, that God would spare his Church, and people; And with men on Earth, they should have interceded, that they would pity themselves, and one another. Ministers of all men, should have studied, preached, prayed, wept, and fasted, all sorts and degrees of men in this Nation, (who were so many ways neerly related to one another) into calm­ness, moderation, Christian temper, forbearings, mutual condiscend­ings, and proneness to reconciliation: If this would not do, they should have Ezek. 22.30. I sought for a man among them that should make up the hedg, and stand in the gap before me for the Land, that I should not destroy it, but I found none. Caecina cùm milites, nec antoritate, nec precibus, nec manis retinere possit, projectus in limine, miseratione demum, quia per legati corpus eundum erat, clausit viam. Tacit. An. l. 1. stood in the gap, or lain prostrate (as Caecina did) in the un­happy breach, and rather chose to be trodden under the feet of Armies, Men, and Horses, than to see the woful day, in which their King, and Country-men, and Fellow Christians, and Brethren, should rush into an unnatural war, to cut one anothers throats.

This I say, godly and tender-hearted Ministers should rather have done, than in the least kinde, have kindled or fomented such [Page 26] unnatural flames, and unchristian fewds; rudely intruding them­selves into all Councels; full of restless sticklings, State agitatings, politick plottings, cunning insinuatings, put [...]d flatterings, secret whisperings, evil surmisings, uncomly clamors, and rude exasperatings of fears to fewds, of jealousies to enmities, of misapprehensions to irreconcilable distances, especially in matters wherein their proper interests (as in those of Church-Government and Discipline) might seem any stop or difficulty to peace, or any occasion to war: Who concludes not, that in such violent deeds and demands, Ministers forgat and forsook the greatest honor and duty of their Function! which is, Matth. 5.9. 2 Cor. 5.20. to be blessed peace-makers, to beseech men to be reconciled to God, and for Christs sake to one another; by whose pretious blood, they, above all men, should shew they are redeemed from those fierce wraths, and cruel angers, which cannot but be cursed; and merit to be seriously and deeply repented, lest for them, Ministers be divided in Jacob, Gen. 49.7. and scattered in Israel. And however, many hotter spirited Ministers, might have honest hearts to God and man; yet it appears they had but weak heads, and were not aware, That se­cular policies and worldly interests, though they begin never so plau­sibly, and ascend like vapors from fair grounds, yet they presently thicken like mists into black clouds, drawing on jealousies and fears like strong winds: These drive men to new counsels; after they plead necessities; and from necessity obtain what indulgences and dispensations soever, either prosperity, or adversity require, in order to that great Idol Self-preservation; which even in the Church of Christ exalts it self above all that is called God; far different from primitive practises, which were in ways of self-denial, Christian patience, and civil subjection, losing their lives to save them; fol­lowing of Christ, in taking up his cross, Tert. Apol. de Christianis. cap. 37. Omnia vestra implevi­mus, urbes, in­sulas, castella, municipia, ca­stra, palatium, senatum, forum, &c. Et tamen libenter trucida­mur. Et Cap. 30. Prec [...]ntes sumus semper pro omnibus Imperatoribus, &c. when they wanted not numbers. All which holy Christian arts, by the unnecessary de­signs, precipitant counsels, and rash adventures, of some passionate, weak, or self-seeking men, are oft forced to vale, and give place to that, which is falsly called Reason of State; which loves not to be too straight-laced with any ties of true and self-denying Religion; whose passiveness is the best preservative, both of the Church, and of any true Minister whatsoever.

11. Ministers much [...]ow to themselves their shame.All true and wise Ministers teach, (and so they should practise) That it is better patiently to suffer Mûlta tolle­r [...]us quae non probamus. Aug. some deformities in Church, and pressures in State, than to be violent actors of any new ones, as a means to reform the old. And since the mindes of men are gene­rally prone to measure counsels, and purposes, by the events, they do easily conclude, That God never leaves a good cause (wherein his glory, and Churches good were said to be so highly interessed, so in the loss and lapse,) (as now the Presbyterian cause seems to be,) [Page 27] unless it were carried on by impure hearts, or unwashen hands; either hypocrisie levening the end, or iniquity defiling the means: Truly it is seldom, that God waters good plants with so last streams, as he hath done that, which some Ministers sought so resolutely to plant in the Garden of this Church, what pains or perils soever it cost them, or the publick.

So that the present dangers, distresses, and complaints of many Ministers seem to most people to be, but as the just retributions of vengeance upon the rude frowardness, and factious forwardness, of many of them in civil troubles, which was far different from the ten­der and wise charity of the good Samaritan. Luke 10.30. For these men finding this Church and State much wounded, as it was going from the Jericho of some grievances, to the Jerusalem of a through Reformation, (as was pretended) were too liberal of their vinegar, and too nigardly of their oyl; by rash infusions, by undiscreet and unskilful searching the wounds, they made them deeper, wider, more festred and incurable: (Clergy-mens hands usually poysoning those light hurts in State, which they touch, or undertake to cure, with neglect of their Spiritual cures and callings.)

Thus justly, and usually there follows the black shadow of shame and confusion, when Ministers of the Church had rather appear cun­ing active Statesmen, than honest quiet Churchmen; studying matchi­avel, more than the Gospel; as if they were ashamed of the still Mat. 12.19. He shall not strive, nor cry, neither shall any men hear his voice in the streets. Acts 2.2. voice and quiet spirit of Jesus Christ; which descended upon his Apostles, not in the shape of flaming and dividing swords, but off Lingu [...] E­vangelica pro­pitiis ignibus, & mollissimo servore, poten­ter at suaviter illuminare & perpurgare de­bent mentes ac mores hominum. Greg. fiery cloven tongues: And this, not to set the world on fire, or to scorch and burn men, but softly to enlighten them; and by variety of gifts and graces, sweetly to warm them to a love of God, and mutual charity: Which is far from bringing in, either Christian Re­ligion, or any Reformations, with wilde-fires, whirl-winds, and earth-quakes; wherein Christians had rather quite cast off the cross of Christ from their shoulders, than bear it with any thing, which they count a civil burthen; and wherein the meanest Ministers are more ambitious to wear a peece of the Popes Triple Crown on their heads, in an imaginary parity of power, than either that of thorns, or that of olive branches; the one an embleme of their patience, the other of their peaceableness: When the very Novices and Beardless striplings, in the Ministry, which have but lately been manumitted from the rod and ferula, are more eager to rule and govern all in an absolute community, and Country parity, than either able to rule themselves, or patient to be ruled, even by those that are worthy to be their Fathers, as every way their Elders and Betters; whom Age and Nature, Custom, Law, Reason, Religion, all order and polity among men, would have set as over-seers over them; (howsoever, [Page 28] to some uses and ends, those, the yonger Preachers, may be fit to be set over others, as Ʋshers of lower Forms:) When the passions and exorbitancies of some Ministers, shall punish other mens failings and sins, with greater of their own; and exceed what was most blamable in others, by such defects of charity, or excesses of cruelty, as are most condemnable in such as hold forth the love of God, and mercies of Christ to the World. What stability can be hoped in mens esteem and love, to such as are of so variable tempers, that they are not double, Jam. 1.8. but treble minded men? sometimes Episcopal, then Presbyterian, after Independents, next nothing at all, unless it be something of an hobling Erastian; who runs like a Badger, with variating and unequal motions, yet still keeping where the ridg of secular power goes highest; who is ashamed, not to seem a Christian, but yet afraid to be taught and governed, as Christians were in pri­mitive times, when they had not the support of Civil Magistrates; whose protection in Government and duties religious, the Church willingly and thankfully embraces; but it cannot own the deriva­tion of either its Institutions, or its Discipline, from secular Powers and Laws.

12. Of changes in Mini­sters.Not, that all mutation is the companion of folly or weakness; there are happy inconstancies, and blessed Apostacies; from Error to Truth; from Heresie and Schism, to Verity and Catholike unity; from factious pride, to obedient humility; from impotent desires of govern­ing, to patient submissions under due and setled Government; from A castris Dia­boli ad Dei ten­toria, Felix transfuga, & beatus Apo­stata. Luth. 1 Thes. 5.22. the Devils camps, to Gods Tents. But then truth, and not faction; piety, and not apparent self-interest; a change of maners to the bet­ter, as well as of side, and principles, will follow; and not the least ap­pearance once of evil: From which, Ministers of all men, must abstain. There must be no shew or shadow of worstings and decays in holiness; of greater indifferencies in Religion; of any licentiousness and im­moralities in maners; Phil. 3.19. any of which, discover their bellies, or this world, to be their god, more than Jesus Christ, or the true God.

And (which is most ridiculous and intollerable) many Ministers in their greatest rambl [...]ngs and shiftings, and separatings from them­selves, and from all gravity, order, and modesty; deserting their former Station, Ministry, and Ordination; or taking it up upon some fanciful new way; some easie account of popular calling to any place; yet still they are many times eager declamers against Sects and Schisms, Heresies and Separations, Errors and corrupt Opinions, &c. that is against all that are not of their party, way, and faction: Not considering, that like Gehazi, the leprosie of those Syrians, cleaves to many of their own foreheads, who carry their heads full high.

Now after all this, (which I reckon up, not in bitterness, but [Page 29] in charity, not for a reproach Dum peccata aliorum confi­teor, ipse com­patiar, nec su­perbè increpo, sed lugeo; & dum alium fleo meipsum de fleo. Ambr. de Poen. l. 2. c. 8. [...]. Stobaeus., but for a motive to repentance, in my self, or any other, that may be guilty of any thing, unworthy and scandalous to our holy Profession;) It cannot seem strange, if Ministers are generally looked upon, as naked and ashamed of them­selves; since many of them, have wantonly sinned themselves out of that innocency and protection (together with that love, respect, estate, and honor) which formerly they enjoyed; when publicks Laws and Authority compassed them about; keeping them, as in subjecti­on and due obedience, so in plenty, safety, love, and respect. Which last, (preserving them from irreverence, affronts, and vulgar inso­lency) is easily obtained, when once the common people see that Power stands Centinel, and Civil Favor keeps a Guard, on any Men, or any Calling. Indeed, with the common sort of people, it matters not much, what straw and clouts the Scare-crow be made of, so it be set upon a Pole.

By these secular and worldly temptations, hath the Devil, 13. Ministers way of re­covery. in great part, beguiled the Ministers and the Ministry of England, of that favor, and those blessings which they once enjoyed; which to recover, by Gods help, must be the work, not of weak, heady, popular, passionate, factious, and clamorous men, who are resolved never to confess any Incidere in errorem imperiti est animi, at perseverare, postquam agno­veris, contuma­cis est. Salvia. l. 5. error or transport, but to continue in that troublesome and rugged path of novel opinions, State projects, and secular ambi­tions; wherein they see they have lost themselves past all recovery, without ingenuous retractation and speedy amendment. The rash­ness and obstinacy of such Ʋzzahs, is not fit to stay the tottering Ark, who have almost quite overturned it; nor ever will they be able to bring back the pristine honor of the Ministry, or the majesty of the Reformed Religion: Their penitence, publick, real, and as bold as their sin and error, will more recover and recommend them, than all those murmurings and complaints, by which they scratch one anothers itch; and confirm each other in their erroneous obstinacy, and defeated novelties. Verè poeni­tentes pudoris magis memores, quàm salutis, esse non debent. August. Ingenuous confessings and forsakings of their follies, facilities, superstitious heats and immoderations, will best reconcile them, not onely to God and man, but also to them­selves: Who can have little peace, while they are pertinacious in their errors, and are impatient to recant any thing, either in opinion or practise, although never so much amiss and blasted, both by the disfavor of God and man. This opiniativeness and restiveness in extern Forms of Religion, is likely, to be the greatest obstruction, which will hinder the recovery of Ministers to unity, order, and honor; which was ever greatest, when for their painful preaching, and peaceable living, they were persecuted by others, Heathens, or Hereticks, or Schismaticks; who never wanted will to vex the Orthodox Christians, when ever they had power; were their begin­ings [Page 30] never so gentle, and their pretensions never so specious: But then is the regard to Ministers least, or none at all, when they turn Prag­maticks instead of Preachers; Persecutors instead of Peace-makers; and sticklers for, and with the world, rather than sufferers with, and for Christ. Since, being Ministers of Jesus Christ, the Lamb slain for the sins of the World, they are more comly on the rack, and at the stake; in the prison and dungeon, with bolts and chains, with wounds and brands for Christs sake, than with Buff-coats and Belts, and Banners, and Trophes, dipped in and defiled with the [...]. Naz. Orat. 40. blood of their People, and Neighbors, and Governors, in any case whatsoever. Sure, it is hard for Ministers of the Gospel, to pick out Letters of Mart from the Gospel, or to have any Commission to kill and slay, from Jesus Christ; in order to reform Religion, or to plant any of his clearest Institutions; much less to pull down any antient good orders in the Church, or to set up any new ones; which have so much of mans vanity and passion, that they cannot have any thing of Christs divine appointment,

Nor is this meek and passive temper, requisit in a true Minister, any softness and cowardise, but the greatest valor and magnanimity; which, having least of revenge, passion, self-seeking, humane faction, and worldly interest, (which are always dubious in their rise, and prone to be exorbitant in their progress, and most injurious in their success) have most of Love, Patience, and Christian Charity; which are indisputably commendable in the Christian, Psal. 15.4. though they be to the mans own hinderance.

It will not be asked of Ministers of the Gospel, at the last ac­count, who fought, and slew, and spoiled, &c. but who fasted and prayed, and mourned, for the sins and judgements on the Nation, and Church; nor will they easily be found in Gods Book of Martyrs, who died upon disputable quarrels in Civil Wars, while they neglected the indisputable duty of their Office and Ministery.

Levit. 10.19. Thou shalt not sow thy field with min­gled seed. Incongruam non probat mixtu­ram Deus, & bonitate simpli­cissimus & sim­plicitate opti­mus. August. Ministers never reap less crops of love or respect from men, than when they sow that forbidden mislane; the Tares and Cockle of passionate novelties, unproved opinions, and civil dissentions, among the seeds of Religion, and essays of Reformation: From which mixtures, those Ministers, whose gravity, wisdom, and humility, have most withheld, or soonest withdrawn their hearts and hands, are the likeliest men, by their piety, moderation, patience, and con­stancy, in holy and justifiable ways, to recover and restore the dignity of their Calling; Who in the midst of those great and wide inrodes, which have much broken down the fence, and occasioned the letting in all sorts of wilde beasts upon the Lords Vineyard of this Church; while others, like dead stakes, formerly making a great shew in the hedg, are found rotten, weak, and unsound: These are evidenced to all [Page 31] true Christians, to be as living standards; well rooted in their pious principles, and not easily removed from that stedfastness, and meekness of their practises in ways of judicious constancy; which they have hitherto with patience maintained, in the midst of those tempests, which have not so utterly overwhelmed them, but that in many places they appear fixed and unmoved in their pious integrity, and patient charity; which makes them looked upon with some eye of pity, love, and honor, by all ingenuous spectators; while yet, they gene­rally reflect with scorn and laughter, on many others; who in the publick storm, thought themselves gallant sailers and skilful steersmen; yet having made great waste of their patience, obedience, and discre­tion, they seem also much crackt in their conscience, credit, and re­putation; For seeking, inconsiderately, to pull down, or to possess themselves of others Cabins, (who as Pilots had a long time safely steered the Ship) they have almost split, and sunk the whole Vessel, wherein they and others were embarqued: Nor will they any way be able to buoy it up again, or stop the daily increasing, and threat­ning leaks, till forsaking those soft and shameful compliances with factious novelties, and immoderate ways of vulgar reformings, they return to that primitive firmness, and indisputable simplicity of the Antient (which were the putest and best formed) Churches, both as to Doctrine, Discipline, and Government; which no learned and un­passionate man needs go far to finde out, either in Scripture paterns, or in the Churches after-imitation; by which the dignity of the Ministry, and Holy Mysteries of the Gospel, always preserved them­selves, amidst the hottest persecutions, both in the love, and obedience of all sound and sober Christians.

So that in my judgement, who know how hard it is to play an after-game in point of Reputation, and who have no design but a Publick and Common good, (writing thus freely, as under the favor, so without the offence, I hope, of any good man) The Ministers of this Church will never be able to stand before those men of Ai, their many adversaries; who are daily scattering them into many feeble factions, and pursuing them every where (so divided) with scorn; and afflicting them with many affronts and injuries; until having taken a serious review of their late extravagancies, and making a serious scrutiny into their consciences; and finding (as they needs must, if they be not wilfully blinde, or obstinate) some accursed thing, some Babylonish garment, and wedg of Gold; some­thing wherein proud, or ambitious, or covetous, or revengeful or injurious emulations, or other more venial errors have tempted t [...] [...] to offend; they cast them quite away; and so humbly re'ally them­selves, to that Primitive Harmony, that Excellent Discipline, Order, and Government, wherein was the honor, beauty, and consistency [Page 32] of the Church and Christian Religion, even when least protected and most opposed by secular powers: Of whom Christian Bishops, Ministers, and People, never asked leave, either to believe in Jesus Christ, or to live after that holy form and publick order, wherein Jesus Christ, and the blessed Apostles after him, established and left them, which obtained universal imitation, and use in all Churches, for many hundred of years, from true Christians, both Pastors and People, in the midst of persecutions.

14. Jere. 6.16. Thus saith the Lord, Stand in the ways and see, and ask for the old paths, where is the good way, and walk ther­in, and ye shall finde rest for your souls.Out of which old and good way of Primitive Ʋnity, Order, Government, Discipline, and holy Ministrations, if those immora­lities be kept, (as they may most easily) to which (we see) the lusts and passions of men are prone to run, even in all Non datur re­ditus ad unita­tem nisi per ve­ritatem, nec ad veritatem nisi per vetustatem; Quum illud est antiquissimum, quod verissi­mum. Cypr. novel forms and inventions, (pretend they never so much, at first, to glorious Refor­mations;) Nothing can be a more present and soverein restorative for this Church, and the true Reformed Religion, to settle with truth, and peace among us; both to the comfort of all able Ministers, and the satisfaction of all sober Christians; who study the truth, and unity of the Faith, not the power and prevalency of any faction: We need not go far to seek the root and source of our miseries pre­sent or impendent, which have brought forth so bitter fruits; where­by God at once would shew and satisfie vain men with their own delusions Isai. 66.4.. In which, heady and high-minded men, trusting more to their own wits or tongues, and to the Jere. 17.5. Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. arm of flesh, in politick ma­chinations, than to the living God, in holy and humble ways of truth and peace, have soon found them to be, both vain and cursed things.

As it is evident at this day in the sad fate, which some Ministers folly, presumption, and precipitancy, together with other sinful frail­tiles, and excesses, have brought upon themselves and their whole Function in this Church. Who, first despising, then destroying the Antient and Catholike conduits of their Order and Ministry, (which, derived from Christ, by his Apostles; went on in an after constant succession of true Ministerial Power and Authority,) have digged to themselves, Jere. 2.13. empty broken cisterns, of novel and divided ways, which can hardly hold any water; Jude 12. but like wandring clouds without water, affecting Supremacy, or Parity, or Popularity in Church power, they have almost brought it to a nullity; through the in­croaching and over-bearing of Blebeian Insolence; who finding Mini­sters thus divided among themselves, and scrambling for Church power in common, without any order or distinction, either of Age, or gifts and parts; the common people (being the most) begin to conceit [Page 33] and challenge to themselves, first a share, next the supremacy and original of all Church power; as if in the illiterate heads, illiberal hearts, and mechanick hands of the common sort of Christians, (and, without reproach, the most part of them, and the forwardest of them, against the Function of the Ministry, have been and ever will be of no higher rank, breeding or capacity,) Jesus Christ had placed the Keyes of Heaven, the power eminent and paramount of all Church authority, and holy administrations; which Christ eminently, and his Apostles ministerially had, and exercised; afterward committing them to able and faithful men; such as (doubtless) were many de­grees raised above the vulgar, and distinguished in gifts and power Ministerial, both ordinary and extraordinary.

Thus from the head, and shoulders, and arms, ( Jesus Christ, the Apostles, the succeeding Bishops and Presbyters) which were of Gold and Silver, Church power is by some forced to descend to the belly, thighs, and feet of the people, which are part of Iron, Dan. 2.32. and part of miry-clay: Most of whom, so much stickling to be controlers of Christs houshold (the Church) are not in any discreet and sober mans judgement, fit to be stewards, or scarce in any degree of ingenuous service, in a well ordered family; They may make good Gibeonites for the house of God, but very ill Levites or Priests.

Thus I have shewed how the sparks of many Ministers passion­ate opinions, and violent practises, flying up and down in their ma­ny disorderly breathings and extravagant Motions, both in Church and State; they at last, lighting upon the thatched houses, the combusti­ble stuff of common peoples mindes, and maners, have set their own houses on fire, to the deformity, discontent, and danger of all that dare own themselves, and their holy Function, as delivered to them from a better and diviner hand.

15 And indeed it is of the Lords mercies, that we have not been, ere this, utterly consumed both root and branch, for our follies and strange fires, by the malice, cruelty, and despight of those, to whose rage, as to the Seas, the Lord hath hitherto set bounds; who are our enemies, not for our sins and failings, but for the reformed truths, and Gospels sake, which we preach and profess. Amidst the sequestrings, plunderings, silencings, wastings, affronts, calumnies, indignities, and discouragements cast upon, or threatned by some, against those of the Ministry, above any other calling; as if the Crosses taken down from Steeples and Churches, were to be laid on the necks and shoulders of Ministers; It is a wonder, that any remnant of godly, able, and true Ministers, hath hitherto escaped, through the indulgence of God, and the favor or moderation of some in power; who know not (it seems) how to reprobate all those as Antichristian, by whose Mi­nistry, they may hope, themselves and others, either are, or may be [Page 34] brought to the saving faith of Jesus Christ, and to the hope of Gods elect: Exod. 2.8. Nor can they yet be perswaded, to act as Pharaohs, that knew not Joseph.

So that we cannot, but wonder (with thankfulness to God, and to those who now exercise civil power among us) that, the Reformed Ministers and Ministry in this Church, have not been made like Sodom and Gomorrah; when we consider, how many showres of fiery darts, from violent and cruel men, like thick clouds (pregnant with thunders and lightnings) hang over our heads. J [...]lian took a­way from the Clergy, all im­munities, ho­nors, and pro­visions of corn formerly by Emperors gi­ven to them; he abrogated all Laws in fa­vor of them. Sozonen. l. 5. c. 5. Who like Julian the Apostate, are impatient of nothing so much as this, That their should be any true Ministers or Ministry, in due order, holy Autho­rity, Evangelical succession, and setled maintenance, continued in this, or any other Reformed Church. Who seeking to joyn the Lyons skin to the Fox's, would fain leven Military spirits against the Mi­nistry, that so the Soldiery might use, or rather abuse, their Helmets as Bushels Matth. 5.15., under which they may put the Candles of the Ministry; thereby to overwhelm and extinguish those lamps of true Religion; pretending, that some Troopers flaming swords, as the guard of Che­rubims, will be more useful to keep the way of the tree of life, than all those burning and shining lights of the true Ministers, who are rightly called and ordained in the Church; whose learned labors, and patient sufferings in all ages, from the Apostles times, have undoubt­edly planted, watered, propagated, and (under God) preserved the true Christian Religion; either from Heathenish ignorance, Idolatry, Atheism, Prophaneness and Persecution, on the one side; or from Antichristian Errors, Superstitions, Corruptions and Confusions, on the other.

16. Politick and Atheistical Engines used by some a­gainst the Ministry.Yet are there now, not onely secret underminings, but open en­gines used, by which some men endeavor utterly to overthrow these great boundaries, firm supports, and divine constitutions of Christian Religion; the Authority, Office, Power, and Succession of the true Ministers, and Ministry of the Gospel: Which plots and practises can be nothing else, but the devils high-way, either to utter Atheism, Irreligion, and Prophaneness; or to the old grosser Popery, Error, and Superstition; or, at best, to those detestable and damnable formalities in matters of Religion, which our late Seraphick Sadduces, or Matchiavellian Christians have learned, and confidently profess. Some of whom (like Jezebel, Rev. 2.20. that made her self a Prophetess, or like the old Irenaeus l. 1. c. 35. Carpecratis & Gnosticorum dectrina, per fidem & operationem salvari homines; reliqua indifferentia secundum opinionem hominum bona aut mala vocari; cum nihil natura malum fit. Gnosticks, Montanists, Moniehes, Carpocratians, Circumsellians, Valentinians, and the like rabble of wretches) have their wilde speculations, beyond what is written in the holy Scrip­tures, or ever believed and practised in the Churches of Christ; who [Page 35] teach men to think, say, and write, That God, Christ Jesus, the holy Spirit, good Angels and Devils; the Scriptures, Law, and Gospel, Ministry and Sacraments; the Souls immortality and eternity; the Resurrection and Judgement to come; all Virtue and Vice; Good and Evil; Heaven and Hell, all are but meer fanciful forms of words, fabulous imaginations, feigned dreams, empty names; being nothing without us, or above us. That all this, which men call Religion, is nothing else, but the issues of humane inventions; which, by the cunning of some, the credulity of others, and the custom of most men, serves, where seconded with power, to scare and amuse the world, so as to keep the vulgar in some aw and subjection.

And in their best and foberest temper, they hold, That no Reli­gion is, or ought to be other, than a lackey and dependant, on secu­lar power; that piety must be subordinate to policy; that there the people serve God well enough, where they are kept in subjection to those that rule them: From whose politick dispensations and allow­ances, they are humbly and contentedly to receive what Scriptures, Law, and Gospel, holy Institutions, Ministry, and Religion, those, who govern them, think fittest, whereby to preserve themselves in power, and others in peace under them. That, where the principles of Christian, or Reformed Religion (which hath so far obtained credit in these Western parts of the World) do cross, or condemn the designs, and interests of those in Sovereinty, (how unjustifiable soever they are for righteousness or true holiness;) yet are they, by Reasons of State, and the supposed Laws of Necessity, first to be dis­pensed withall, and actually violated: Next, by secret warpings, variations, connivencies; and tollerations, they are to be ravelled, weakned, discountenanced, and decryed. Thus gradually, and fuly introducing new parties and factions in Religion; which, cryed up by men of looser principles, profaner wits, and flattering tongues; also set off and sweetned with novelty, profit, and power, will soon bear down, and cast out, with specious shews, of easier, cheap­er, freer, and safer modellings, all true Religion, and the true Ministry of it; and all the antient, (if they seem contrariant ways) though never so well setled, and approved, not onely by the best and holiest of men; but, as to their constant preservation, even by God him­self.

Indeed, all experience teacheth us, 17. Ambition the M [...]ch of true Religi­on. That no passion in the soul of man is less patient of sober, just, and truly religious bounds, than Luctanter & agrè fert humana ambiti [...] Christi jug [...], am Dei Imperitur; nec libe [...]ter crutem gi [...] [...]ui sceptra captant & diademata aucupantur. Parisiens. Ambition; which will rather adventure, as it were, to counter­mand, and over-rule God himself, than fail to rule over man. Nor [Page 36] hath any thing caused more changes, tossings, and persecutions, in the Church, than this forcing religious rectitudes, and the immuta­ble rules of divine Truth, Order, and holy Institutions, to bend to, and comply with, the Cupido domi­nandi cunctis affectibus do­minantior. Ta­cit. An. l. 15. crookedness of ambitious worldly Regnandi cau­sa violandum est jus, caeteris aequitatem cole. Jul. Caes. Suet. interests, Insomuch, that very Reformations pretended, and by well meaning men intended, have oftentimes degenerated to great deformities; through the immoderations, and transports of those, who cannot in reason of State (as they pretend) subject themselves to, or continue to use those severer rules of righteousness; or follow those primitive examples of holy Discipline and Religious orders, which Christ and his Church hath set before them; but they must so far wrest and in­novate Religion, formerly established, and remove the antient Land­marks, which their forefathers observed, as they finde, or fancy ne­cessary to the interest of that party or power, which they have under­taken.

Hence inevitably follows by those unreasonable Pope Pius the fifth, could not with pati­ence hear of Ragioni di Sta­to, counting those pretensi­ons to be a­gainst all true Religion, and Moral Vir­tues, L. Verul. Reasons of State, (which, not the Word of God, nor his providence, nor any true prudence, but onely some mens fancies, passions, lusts, and fol­lies, make necessary,) That the antient established Ministry, and true Ministers, be they never so able, worthy, useful, and necessa­ry, must either be quite removed, and changed; or else, by degrees drawn to new Modellings and Conformities; which can never be done, without great snares to many, injuries to others, and discourage­ments to all, that have any thing in them of Religious setledness; whose pious and judicious constancy in their holy way and professi­on, chusing rather to serve the Lord, than the variating humors of any men and times, shall be judged pertinacy, faction, and the next step to Rebellion; how useful, peaceable, and commendable soever their gifts, and mindes, and maners be, in the Church of Christ.

18 To this Tarpeian rock, and precipice, by Gods permission, and the English worlds variation in Civil and Ecclesiastical affairs, doth seem to be brought (as to some mens designs and purposes) the whole frame and being of the Reformed Religion in this Church of Eng­land, as to its formerly established Doctrine, Discipline, Government, and true Ministry. Not, but that I know, the Lord Jesus Christ can withdraw this his Church and Ministers (as he did himself) from their malice, Luke 4.30. who sought to cast him down headlong from the browe of that Hill, on which their City stood: I know he is as willing, able, and careful to save his faithful servants, as himself. And who knows, 2 Kings 5. how far God may be pleased to use (as he did the rela­tion of the Serment [...] [...]cilla sequitur heri sanitas; per servulam captivam liberatur leprosus Dominus: De parvo momento pendent res magni momenti; u [...] vel [...]xima Dei esper [...]ur. August. captive maid, in order to his mercy, both for healing and converting Naaman) this humble Intercession and Apology of [Page 37] the meanest of his servants? who ows all he is, hath, or can do, to his bounty and mercy. God oft hangs great weights on small wires, and sets great wheels on work by little springs. We know, that words spoken in due season, before the Monet Deus de proposito ut praeviniamus decretum; quasi à nobis poeni­tentibus poenitentiam discat dominus. Fulgent. decree be gone forth, Zach. 2.7. may be acceptable and powerful, even with God himself; how much more should they be as Prov. 25.11. Verba tam splendida quàm pretiosa, & pietate bona, & tempestiditate grata. Bern. Apples of Gold in Pictures of Silver, to sober and religious men; and in the behalf of those, who (at least) have deserved to be heard, before they be condemned and destroyed?

I have read of Sabbacus, a King of Ethiopia, Herodoti Clio. who being by dreams admonished, that he could not possess himself of the Kingdom of Egypt, otherways than by Sacrilege, Servil. de Mirandis. l. 1. and the slaying of the Priests; he chose rather to lay aside his claim, and advantages of War, which he had gotten, and to refer the Government of that Kingdom to twelve Wisemen; who erected to the memory of that Princes piety, one of the stateliest Pyramids of Egypt, which yet re­mains: How much more will it become Christians in any way of Power and Magistracy, not to make their way upon the spoils, nor lay the foundations, or to carry on the fabrick of their greatness and dominion, upon the carkasses and ruines of such as are able, true, and faithful Ministers of the true God, and the Lord Jesus Christ?

However my own private comforts of life might other ways be, either secure, or satisfactory; yet how can I with silence, or as Nehemiah without sadness, Nehe. 2.2. behold the miseries of many my Bre­thren and Companions? For whose sakes, I cannot but have great compassion, even in worldly regards; well knowing, that many, if not far the most of them, have born the heat and burthen of the late days, or years rather, of great tribulation, beyond any sorts of men; to whom have been allowed some ways, either for reparation, or composition, or restitution, or oblivion: But not so to any Ministers; from some of whom hath been exacted the whole tale of Bricks, as to the necessary labors of their Ministry, and charges, when the straw of maintenance hath, in great part, been, either denied to them, or some way exacted from them; nor was ever any publick ease, or re­lief granted to them in that regard.

But it becomes neither them, nor me, in this particular, to plead or complain, as to any private interests, pressures, or indignities, al­ready sustained. The Lord is righteous and holy, though we be wast­ed, impoverished, and exhausted; yea, though we be accounted, as the off-scouring of all things (1 Cor. 4.13.) and as unsavory salt fit to be cast on the dunghil. (Matth. 5.13.) While there are so many Vel in hoc uno maximè inido­nei, quòd sibi idonei videntur tam tremendo Ministerio. Jeron. hasty intruders, and confident undertakers of the work of the [Page 38] Ministry, yet the best and ablest of us all, desire before the majesty of God, in all humility to confess, That we are less than the least of his mercies; that none of us are, as to Gods exactness, or the weight of the work, 2 Cor. 2.16. 2 Cor. 4.7. Non thesaurus debonestatur vasculo, sed vas decoratur the­saur [...]. Prosp. sufficient for that sacred Office and Ministry.

Yet since this heavenly treasure hath been duly committed to such earthen vessels, who have wholly devoted, even from their youth, their studies, lives, and labors, to the service of Christ, and his Church, in this work of the Ministry; since the publick wages and rewards for that holy service, have by the order of humane Laws, by the piety, bounty, and justice, of this Christian Nation, been hitherto conferred upon them, and they rightly possessed of them; I cannot but present to the considerations of all men, that have piety, equity, or humanity in them, That there are no objects of pity and compassion, more pitifully calamitous and distressed, than those many learned and modest men, the godly and faithful Ministers of this Church of England, either are already, or are shortly like to be, if the malice of their adversaries be permitted to run in its full scope and stream against them; which will be like that flood, which the old Serpent, Rev. 12.15. and great red Dragon, cast out of his mouth after the woman, (the Church) which would carry away both mother and childe, old and yong, the sons with the fathers, true piety with the whole profession; the present Ministers with all future Succession, as to any right Authority, and lawful Ordination or Mission.

19. The cunning and cruelty of some a­gainst the Ministry.What I pray you (O excellent Christians, all whose other ex­cellencies are most excelled in your Christian pity and compassion) can be more deplorable, than to see so many persons of ingenuous education, good learning, honest lives, diligent labors, (after so much time devoted chiefly to serve God, their Country, and the Church of Christ, and the souls of their Brethren, with their Studies, Learning, and Labors) to be turned, or wearied out, of their honest and holy employment; to be so cast out of their houses and homes, together with all their nearest relations; to be forced to begin some new methods of life, in some mean imployment or dependance; and this in the declining and infirmer age of many? wherein they must either want their bread, or beg it; or, at best, with much contention, against the armed man, Pr v. 24.34. Poverty, in labor and sorrow, night and day, they must mingle their bread with ashes, and their drink with weeping; when they shall be deprived of all those publick rewards and setled incouragements, (which God knows, were neither very liberal in most places, nor much to be envied, if Matth. 24.12. Desti [...]e cha­ritate [...]cess [...] est abundare nequitiam, quum non auferantur iniquitatis stercora nisi per charitatia fluenta, & [...], & gentem, & rempublicam, & ecclesiam validissi [...] purg [...]tia. August. Tep [...]to [...]ri [...] fervore friges [...] & rigoscunt conscientiae. Bern. charity did not grow cold, and iniquity abound) wherewith the whole labor of their lives, their [Page 39] learning and chargable studies, besides their industry, humility, and other vertues, were but meanly, yet, to them, contentedly recom­pensed, by those Laws of publick piety and munificence; which in­vested Ministers in their places and livings, after the same Ministers have the same Right to their Ecclesiastick estates by Magna Charta, as others have to their Temporalities. Concessimus quod Ecclesia Anglicana libera sit in perpetuum, & habeat omnia jura sua integra, & omnes libertates sua [...] illaesas. Magna Charta, c. 1. See the Statute of 2. Edw. 6. and 19. for treble damages in case of not paying Tithes, where due. tenure for life, and good behavior, that any man enjoys his free-hold in house or land; keeping himself within the compass of the Law.

And that the barbarity, impiety, and monstrosity of the injury, may seem the less with the common people, all these sufferings of poverty and necessity (which either have faln upon some, or threaten other true Ministers in this Church,) must be attended with the black Pereuntibus (Christianis sub Tiberio) addita ludibria, ut se­rarum tergis contecti lania [...] can [...] interi­rent, & ubi do­fecisset dies in usum nocturni luminis flam­mali urebantur. Tac. An. l. 19. Luke 23.34. Joh. 11.48. & 18.38. shadows of all evil speaking and reviling; such as was used to their great master and institutor Jesus Christ; when he was to be thus crucified with contempt, lest the Romans come and destroy the City (though there was nothing found in him, by his Judge, worthy of death.) That so the proud mockers of the Ministry, may say with scorn, Behold, these men of God; these that pretended to preach sal­vation to others, let them now come down, and save themselves from that Jesuitick, Socinian, and mechanick Cross, to which they are with all cruel petulancy, either now, or shortly (as their malicious enemies hope and boast) to be fixed.

O what would the enemies of this Reformed Church and State, 20. Hoc Ithacus velit, & magn [...] mercentur Atri­de. Virg. whatever they are, have wished more to crown their envious desires; and consummate their malicious designs; than to see, that woful day, wherein this abomination (which threatens to make the Reformed Religion desolate, in this Church of England,) being set up, the whole Function and Succession of the true and lawful Ministry here, should be questioned, cashiered, triumphed over, and trampled upon, by the foot of Ignorance, Error, Popery, Jesuitism, Atheism, Profaneness, and all sorts of disorderly mindes and maners?

All which heretofore felt the powerful restraints, the mighty chains, the just terrors and torments cast upon them, by the convin­cing Sermons, learned Writings, frequent Prayers, and holy exam­ples of many excellent Ministers in England; before whom the de­vils of ignorance, error, profaneness, schism, and superstition, Luke 10.18. Vera fulgente luce flaccessit fulguris coru­scatio, terrore magìs quàm lu­mine conspicua. Chrysost. were wont to fall as lightning to the ground, from their fanatick Hea­vens.

Have all these Sons of Thunder and of Consolation too, (who were esteemed heretofore by all Reformed Christians in this Church, to be as Angels of God, Embassadors from Heaven, Friends of Christ, [Page 40] the Bridegroom of their Souls; more pretious than fine Gold; dearer, to humble and holy men, than their right eyes; the beauty of this Church, and blessing of this Nation,) Have they all been hitherto; but as Mahumetan Juglers, or Messengers of Satan, or Priests of Baal, or as the cheating Pontifs of the Heathen gods and oracles? Have they all been found lyers for God, and born false witness a­gainst the Truth, and Church of Christ? Have they arrogantly and falsly Numb. 16.3. Ye take too much upon you, since all the Congregation is holy, every one of them, &c. Wherefore lift ye up your selves above the Church of the Lord? Thus Korah and his company against Moses and Aaron. taken too much upon them, in exalting themselves above their line and measure? Or magnifying their Office and Ministry, above the common degree or sort of Christians?

And why all this art, fraud, and improbity of labor in Ministers! (Sure, with the g eater sin and shame learned and knowing men should weary themselves in their iniquity, Quò minor ten­tatio tò majus peccatum. A­quin. when they had so little tempta­tion to be, either false or wicked, in so high a nature:) Alas, For what hath been, and is, all this pompous pains, and hypocritical sweat of Ministers? Is it not for some poor living, for the most part; for a sorry subsistence, a dry morsel, a thred-bare coat, a cottagely con­dition? In comparison of that plenty, gallantry, superfluity, splendor, and honor, wherewith other callings (which require far less ability or pains) have invited and entertained their professors in this plentiful Land? Judges 8.6. Are not the gleanings of the grapes of Ephraim, better than the vintage of Abiezer? Are not the superfluities Merito à se­cularibus nego­tiatoribus & lucro, & prae­mio superamur, quum caelestia & aeterna à Christo expecta­mus munera. Jeron. of any ingenuous calling, beyond the necessaries of most Ministers? And all this, that after infinite studies, pale watchings, fervent prayers, frequent tears, daily cares, and endless pains, exhausting their Time, Spirits, Estates, and Health, they might, through many vulgar slightings, reproaches, and contempts, with much patience condemn themselves and their relations, first to Grave est pau­pertatis onus u­bi deest bonae conscientiae le­vamen; quâ sublevante gra­vescit nihil, quâ dulcante nihil amarescit. Petrach. poverty; which is no light burden, where a good conscience is wanting, or an evil one attending (as in this case malice doth suppose.)

And, now at last, (after more than One thousand five hundred years, and one Century and half since the Reformation) in all which time this Nation hath more or less enjoyed the inestimable blessing (for so our pious Ancestors esteemed the lights of this World, the true Ministers of the Church, in their Prayers, Preaching, Wri­tings, holy Offices, and Examples,) they should by some men be thought unworthy of any further publick favors or imployment, and to have merited to be counted as sheep for the slaughter Rom 8.16. For thy sake are we count­ed as sheep for the slaughter, and killed all the day long; Lani [...]na diaboli Christi victima. Leo. They are Christs Lambs, whom the Devil delights most to [...]utcher., in their persons: And as to their Function or Calling (which was ever esteem­ed [Page 41] sacred among true Christians) to be wholly laid aside and outed, with all disgraceful obloquies; as if they had been, but pious Im­postors, devout Ʋsurpers, and religious Monopolizers, of that holy Ordination, divine Mission, Power, and Authority, which Christ gave personally to the Apostles; and both by declared intent, and clear command, to their due and rightful Successors, in that ordinary Ministry which is necessary for the Churches good: Or at best they must be reputed, but as superfluous, burthensom, and impertinent, both in Church and State; chargeable to the publick purse; dange­rous to the publick peace; useless as to any peculiar power of holy Administrations; which some think may be more cheaply, easily, and safely, supplied by other forward pretenders; who think them­selves endued with greater plenitude of the Spirit, with rarer gifts, with diviner illuminations, more immediate teachings, and special anointings; by which, without any pains or studies, they are sudden­ly invested into the full office and power Ministerial: And as they are themselves led, so they can infallibly lead all others, into all truth; with such wonderful advantages of ease, and thrift, both for mens pains and purses, that there will be no need to entertain that an­tient form, and succession of ordained Ministers, as any peculiar call­ing or function, amidst so gifted and inspired a Nation. So much more sweet, and fruitful, do these self-planted Country Crabs, and Wild­ings, now seem to many, than those Trees of Paradise, which, with great care and art, have been grafted, pruned, and preserved by most skilful hands; which these new sprouts look upon, and cry down, as onely full of Moss and Missletow.

In this case then, O you excellent Christians, such freedom, as I now use, I hope may seem not onely pardonable, but approvable, and imitable to all good Christians, who fear God, and love the Lord Jesus Christ; who have any care of their own souls, any charity to the Reformed Churches, any pity to their Countrey, any tenderness to the religious welfare of posterity: And in a matter of so great and publick importance, it is hoped, and expected by all good men, That none of you, either in your private places, or publick power and influences, will by any inconsiderate, and mean compliance, gratifie the evil mindes of unreasonable men, in order to compass the Devils most Antichristian designs; who seeks by such devices, first to de­ceive you, next to destroy, and damn, both you and your posterity: Your Blasphemiae proximum est Christiani silen­tium, ubi Chri­sti causa agitur, & negligitur; quam filend [...] aquè prodimus ac Judas salu­tando, aut Pe­trus abnegando. Jeron. silence or reservedness, in such a cause, and at such a time, as this, will be your sin; as it would have been mine: How much more, if you use not your uttermost endeavors, in all fair and Christian ways, to stop this Stygian stream; but most of all, if you contribute any thing of that power you have, whereby to carry on this poysonous and soul-destroying torrent. Words are never more due, than in [Page 42] Christs behalf, who is the Incarnate Word; and for his Ministers, who are the Preachers of that Word.

22. The sense of the best Christians, as to the Ministers case. 2 Sam. 19.30.Non is this my private sense and horror alone, but I know you (O excellent Christians (who are (truly) men of pious and publick; not of proud, or pragmatick spirits,) cannot but daily perceive, That it is the general fear and grief of honest and truly reformed Christians, in this Nation; Who with one mouth are ready to say to those in place and power, as Abraham did to the King of Sodom, or Mephi­bosheth to David; Let those cunning, cruel, and covetous Zibas (whose treacherous practises, and ingrateful calumnies, seek to de­prive us of our Houses, Goods, Lands, and Liberties,) let them take all, so as our David, the beloved of our souls, our Christ, our true Religion, our glory, our true Ministers and Ministry, may be safe; Let others take the spoils and booties of our labors, Gen. 14.21. onely give us the souls of our selves, and our posterity, for a prey; which are like to perish for ever, unless you leave us those holy means, and that sacred Ministry, which the wisdom and authority of Christ onely could (as he hath) appoint; which the Churches of Christ have always enjoyed, and faithfully transmitted to us for the saving of our sinful souls. This request, the very Turks unasked, do yet grant in some degree to the poor Christians; who live under their dominion.

And if it may seem to be our error and fondness, thus to prise our true and faithful Ministers, Illos nimis di­ligere non possu­mus Christiani, quorum Mini­sterio & Deum diligimus, & à Deo diligimur. Cypr. and that onely divine Authority, which is in their Ministry; yet vouchsafe to indulge us in the midst of so many epidemical errors, this one pious error, and grateful fondness; which not custom and tradition, but conscience and true judgement have fixed in us; since we esteem, next Ʋnicus est modus diligendi Deum nescire modum. Aug. God, and our blessed Sa­viour, and the holy Scriptures, the true Ministry of the Church, as that holy necessary ordinance which the divine wisdom and mercy, hath appointed, whereby to bring us to the saving knowledge of God, and our Lord Jesus Christ, by the Scriptures; That, as we ow to our parents, under God, our Natural and Sinful Being (whom yet we are bid to honor;) so our Christian, Mystical, and Spiritual Be­ing, 1 Cor. 4.15. Though you have ten thou­sand teachers in Christ, yet you have not many fathers; For in Christ Jesus I have begotten you through the Gospel. we ow to our true Ministers, as our holy and spiritual Fa­thers; by whose care we have been truly taught, and duly Baptized, with divine Authority, in the Name of the blessed Trinity; both in­structed, and sacramentally confirmed in that faith, which is the onely true way of eternal life.

By their study, pains, love, and diligence (when we would have been otherwise willingly ignorant, and wholly negligent of our souls good) our darkness (by Gods grace and blessing on their labors (chiefly) hath been dispelled; our ignorance enlightned; our dead­ness enlivened; our enmity against God, and our Neighbor, removed; our hardness softned; our consciences purged; our lusts mortified; [Page 43] our lives, (as to an holy purpose, prayer, and endeavor) reformed; our terrors scattered; our ghostly enemies vanquished; our peace and comforts obtained; our souls raised and sealed to a blessed hope of eter­nal life, through the mercies of God, and the merits of our Redeemer; whose Embassadors, our true Ministers are [...]. And indeed, we have no greater sign, or surer evidence of our faith in Christ, and love unfeign­ed to God, than this, That we love and reverence those, and their calling, as men who onely have authority in Chriss name to admi­nister holy things to us.

And however others (who have lately sought to come in, 23. Of Pra [...]end­ers to the Ministery. not in Seducunt è via incautos viatores, ut se­curius ipsos per­dant lenocinan­tès lairenes. Greg. by the door, but ever the wall; who seek also like John 10.8. All that came before me, ( i. e. as Messias, or Christ) are theeves and robbers. John 10.1. He that enter­eth not by the door into the sheepfold, but climbeth some other way, is a thief and a robber. Vers. 7. I am the door of the sheep. We can neither come to be of the sheep of Christ, but by faith in him; nor shepherds of those sheep, but by that door of authority, which Christ hath set open in the Church by Ordination. Bishop Downam Serm. theeves and robbers to lead us plainer people out of the right way, that they may the better rob and spoil us,) pretend they are so rarely gifted, that they will teach us the same, or higher truths; and administer the same holy things in a new and more excellent way, than ever the best ordained Ministers of this Church have done: Yet truly, (saving the confident boasting of these new masters) we could never, hitherto, discern in any of them, either by their much speech, or writing (with which they may make a great sound, and yet be very empty) any such sufficiencies as they lift every where so much to boast of: Much­less have they ever produced any shew of Scriptural power, Divine authority, Mission from Christ, or footstep of Apostolical succession in the Church; in which, every one that can speak tollerably, we cannot think is presently sent of God, for a publick Minister of holy things; no more than every well-spoken Traveller, or diligent Factor, or Carrier, is a Publick Agent, Herauld, or Embassador to any Prince, or State, or City; although they may know their Princes, Masters, or Neighbors minde, in many things. We know it is not, what waters men fancy, but what God appointeth, which will cure the blinde or leprous.

And we finde by daily sad experience, that they, whose pride or peevishness forsakes, or scorns to use the waters of Jordan (the means which Christ hath instituted, and the Ministers, which by his Church he hath ordained) do commonly get no Sacra mysteria non vi naturalī, sed voluntate dei supernatu­rali perficiun­tur. August. In sac [...], sine mandato Divino vel maxima virtus deficit; cum illo vel minima valescit. Jeron. more good by their padling, 2 Kings 5.12. or dipping in other streams, (which they fancy better) than Naaman would have done if he had gone to his so much extolled Rivers of Damascus, and had forsaken Jordan: They may a little wash over, and for a while seem to hide mens leprosies of Ignorance, Error, Pride, Levity, Schism, Licentiousness, and Apostacy, but they cannot heal [Page 44] them; yea, rather they provoke the itch of novelty, and increase the leprous scurff of obstinacy; by which men refuse to be healed, and glory in their despising, and conquering all remedies: Levit. 10.1. They offered strange fire before the Lord. V. 2. And there went out fire from the Lord and de­voured them. Strange fires we know (of old) would burn, as well as holy, in a natural force; but it was neither acceptable, nor safe to be used in the solemn service of God; nor did it consume the sacrifice so much, as Illorum temeritas irâ divinâ meritò castigatur, quorum autoritas sacro ordi [...]e non con­secratur. August. kindle the wrath of God, to blast and destroy the presumptuous offerers: How­ever, good men might use it lawfully in their private hearths and houses, yet not at the Publick Tutus est in privatis aedibus pietatis & charitatis ignis; quô nec rite nec tutò in pub­licis Dei officiis uti possumus, quia non sine peccato, & ideo non sine peccato, quia sine Dei mandato. Zanch. Altars, or in the Temple.

So that indeed we cannot hope, that those whom the Lord hath not sent by his authority (which hath been commited to, and derived always by the hands of the Governors and Pastors of his Church) either can, or will take care to guide, or keep us and our children, in that true, Rom. 12.2. [...]. holy, and good way of reasonable and acceptable serving God; since themselves are (for the most part) such unreasonable per­sons; of so silly, blinde, weak, wandring, vain, and various spirits; abounding in nothing so much, as in their ignorance, pride, confidence of themselves, and contempt of others: And what they pretend to do, as to any holy Ministrations, is not, as of any duty, consci­ence, 1 Cor. 9.16. Va negligenti officium, quod debuit, & arro­ganti, quod non debuit. Bern. necessity, (as St. Paul, (who applies that) Wo to me if I preach not the Gospel, &c.) but meerly, as of courtesie; as arbitrary and spontaneous; as of novelty and curiosity, when, where, what, how, and as far, as their own sudden fits, humors, and interests; or others flatteries and vulgar applauses move them; while the novelty, curi­osity, and admiration of these mens boldness, more than of their rare gifts, 2 Tim. 4.3. They will not endure sound doctrine, but after their own lusts shall they keap up to themselves Teachers, ha­ving itching ears. works upon the itching ears, not the humble hearts of their gaping, or giddy hearers.

Such Ivy and Country Garlands, as these men hang out in their private Cells and Conventicles; or in their more Publick Fairs and Taverns; are no temptations to us, to think their unseasoned new bottles; or their flatuous and unrefined Wines, (which have fumed so much into their own, and their auditors weak heads, that many of them every where reel and stagger, and vomit out their own shame, and wallow in their filthiness, like drunken men) are any way compara­ble to our old bottels, Matth. 9.17. Vetus vinum mulso longè de­faecatius; & gustu suavius, & spi [...]itu lenius, & aetate moll [...]us, & sanitate salubrius, & cerebrum minus movet, & co [...] magis reficit, Greg. and veterane Wines; which are found, sweet, well-refined, and full of spirits. Nor will these new patches of gifted, but unordained Preachers, ever be suitable with, or comparable to our good old Garments Matth. 9.16. Ecclesiae vestem (ordinem scilicet & decoram politiam) & deforminovitate lace­rant, & [...]urpiter lacerando magis deformant novatores. Prideaux., the learned, ordained, and true Ministers, either [Page 45] for durableness, comliness, or comfort; being heavier in the Summer of prosperity, and colder in the Winter of adversity. So that they are rather a shame, an oppression, and deformity to us, to our re­formed Christian Religion, and to our Church, and Nation; as if we had chose, rather to be clothed with a ridiculous pybald fools-coat, or a beggars cloak, checquered with infinite rents and patches, than with that holy and comly Garment of order and unity which Christ left to his Church and Ministers (like his own) without any rent or seam: That is, An uniform, compleat, constant way, John 19.23. Qualis Christi vestis inconsu [...]i­lis, inconsissa, talis esse debet ecclesiae constant ord [...] & politia uniformis. August. and order of holy Ministerial power, derived in a right and successive Ordination: These new short jumps of unordained Teachers, are to the Churches and Religion's proportions, like the coats of Davids Messengers, 2 Sam. 10.4. when they had been shamefully and spightfully treated by ungrateful Hanun; exposing indeed our Nation, and our Religion, to all Quantum deest autoritati, tantum adest pudori, aut in­verecundi [...]; Nihil enim impudentius, quàm injussum muneri, aut officio cuicunque sese immittere. Gerard. reproach and scorn; when all round about us shall see such feeble and uncomly parts, as indeed these gifted men, for the most part, are, in the body of our Church, thus discovered, which were far better concealed and hidden.

Yea, 24. Boldness of unordeined Teachers. Num. 22.28. although they may (with truth) in somethings justly tax and reprove, some failings, or faults in some, yea, all our Ministers; yet we do not think presently they are to intrude into their places, and Ministry; no more than Balaam's Ass might presume to become, presently, a Prophet; because it sometimes spake and reproved its masters madness. 2 Pet. 2.16. Nor do we see any reason, that men should wait upon the lips of such animals for Instruction, who cannot justifie their speaking without a miracle; no more indeed, than these new Teachers can their chalenging the publick place, and constant office of Christs Ministers, to which they have no ordinary Call or Mission.

Indeed we have rather cause, greatly to suspect these intruders, as for many other things, so for their boldness and forwardness: Since, such as have been ablest for that great service, So Moses, Isai­ah, Jeremiah, Ezekiel. have always been St. Jerome tells of Nepo­sianus: Eò dig­nior quo se cla­mabat indig­num, fugiebat, dum populus quarebat; Humilitate sa­perabat invidiam. Ep. ad Heliod. So Socrates of Ammenius, when he was sought to be made a Pastor of the Church. Lib. 6. c. 30. modestly slow, and humbly reserved: That these mens undesired promptitude is like that malicious readiness of Satan, who, uncall'd, presents himself among the sons of God Job 1.6. & 2.1. 2 Cor. 11.13.; so are the ministers of Satan most prone to transform themselves by their hypocrisies, into angels of light; in order to advance hellish darkness, and damnable doctrines. And the times are much injured by reports, if it be not in some de­gree true, That many of these Mushroom Ministers, the most for­ward Teachers of this new race and mechanick extraction, are such [Page 46] persons in disguises of vulgar plainness, Nunquam peri­culosi es fallit t [...]neb [...]arum & mendaciorum pater, quàm cùm sub lucis & veritatis specit delitescit. Jeron. and simplicity, who have had both their learning and their errand from the vigilant Seminaries be­yond Sea: Out of which Galliles can come little good to our Re­formed Church and Nation. Satan is not less a Devil, when he will seem a Doctor; nor more a dangerous tempter, than when he would appear a zealous teacher. Whence soever they are, sure we are, That many of these, who are so suddenly started up into Pulpits, are not ashamed to vent by word and writings, such transcendent blasphe­mies; That they teach whatever they think or say, of the Majesty of God, of Christ, of the holy Spirit, of the Divine Nature, though never so irreverent, profane, and ridiculous; yet it is no blasphemy, but sublimity; So Irenaeus, l. 1. Tertul. de prae. ad Hae. Austin. de haer. & de unitate Eccles. c. 16. Tells us of the Partantil [...]quia Haeraticorum. Vid. p. 204. no profaneness, but getting above, and out of all fornis; Whatever they contradict of the clear literal sense, and ra­tional scope of the Scriptures, though it seem, and be never so gross a lie and error, in the common significancy of the words, yet it is a truth in the spirit; Whatever they act, never so disorderly, brutish, horrid, obscene and abominable, yet it is no sin, but a liberty, which God, and Christ, and the Spirit exercise in them, who cannot sin.

Nor is this the least cause we have to suspect, beware of, and abhor these new Modellers and Levellers of the Ministry; That, how different soever their faces and factions are, one from another, (though they go one East, and the other West; whether they sepa­rate, or rank, or seek, or shake,) yet still they meet in this one point, No Ordination, no Function, or peculiar Calling of the Ministry: The Serpents tail meets with his head, that he may surround truth with a circle of malice; In hoc unifor­mes esse solent errantium de­formitates, quod rectè sentientes odi [...] habent. August. As Herod and Pilate, they agree to crucifie Christ; as Samsons Foxes, though their wily-heads look several ways, yet their filthy tails carry common fire-brands; not onely to set on fire the sometime well-fill'd and fruitful Field of this Church; but also to consume the very laborers and husbandmen. Their eyes and hands are generally bent against the best and ablest Ministers; and their spirits most bitterly inconsistent, with that holy Ministry, which Christ once delivered, by the Apostles, to the Church; and which, by the fidelity of his Church, hath been derived to us; of which, we and all the true Churches of Christ, have in all ages had so great, and good experience; which no malice of devils, or per­sonal infirmities of men, have been hitherto able so to hinder, as wholly to interrupt; much less so to corrupt it, that it should be, either just, or any way necessary to abolish it, according to those tragical clamors, and tyrannick purposes of some unworthy men; whose malice and cruelty, Esther 5.9. (as our modern Hamans) doth hope, and daily with eagerness expect, when the whole Function and Calling (which is from God, though by man) of the ordained and authori­tative [Page 47] Ministry (which hath succeeded the Apostles to our days) shall be trussed up that fifty footed Gallows, which malicious and un­grateful envy, or sacrilegious covetousness, or vulgar ambition, or Jesuitick policies, hath erected for the whole Nation of the antient and true Ministers; And all this, because (like Mordecai) they will not; nor in any Reason, Law, and Religion, can bow down, or pay any respect (such as the pride and vanity of some men expect) to those high and self-exalting gifts; whereto their Antiministerial adversaries pretend; and which they seek to cry up in their meetings and scriblings; with which they say, (and onely say) They are di­vinely called, and more immediately inspired, not onely above their fellows and brethren (who are still modestly exercised in their first mechanick occupations) but even above those, that are much their betters, every way; and, who merit to have been, (and possibly have been to many of them) as Fathers in Religion; by whose pains and care, with Gods blessing, the true Christian Religion in all ages hath been planted, propagated, and preserved, or (where need was) reformed, and restored to its essential lustre and primitive dignity.

So that the cruel contrivances and desperate agitations, 25. Sober mans greatest sense. Revel. 12.4. carried on by some men against the true Ministers and Ministry in this Church, (like the looks of the great red Dragon, upon the Woman of the Revelation) have a most dire and dreadful aspect; not onely up­on all good learning and civility, but also upon all true Religion, both as Christian, and as Reformed. Threatning at once to devour the very life, soul, beauty, honor, [...]oy, and blessing of this Nation; on which we may well write Ickabob, 1 Sam. 4.21. the glory is departed from our Israel; so soon as the fury of these men hath broke the hearts and necks of our Elies, the Evangelical Priests of the Lord, the true Ministers of Christ, who are as the chariots and horsmen of our Israel.

Civil changes and secular oppressions have their limits, confined within the bounds of things mortal and momentary, with which, a­wise and well setled Christian is neither much pleased nor displeased, Quadratus cùm sit vir bonus ad omnem fortuna jactum aqua­bilis est & sibi constans. Sen. Tanto satius est esse Christianum quàm hominem, quanto praestat non omnino esse hominem quàm non & esse Chri­stianum. Bern. because not much concerned, nor long: (For no wind from the four corners of the Earth, can blow so cross to a good mans sails, but he knows how to steer a steddy course to Heaven, according to the com­pass of a good Conscience.) But what relates to our souls eternal wel­fare, to the inestimable blessing of present times and posterity; What more concerns us in point of being true Christians, (that is rightly instructed, duly baptized, and confirmed in an holy way) than any thing of riches, peace, honor, liberty, or the very being men can do; (for without being true Christians, it had been good for us, we had never been men;) what evidently portends, and loudly proclaims [Page 48] Darkness, Error, Atheism, Barbarity, Profaneness, or all kinde of An­tichristian tyrannies and superstitions, to come upon us and our chil­dren; instead of that saving truth, sweet order, and blessed peace; instead of those unspeakable comforts, and holy privileges, which we formerly enjoyed, from the excellency of the true knowledge of our Lord Jesus Christ, declared to us by the labors of our true and faith­ful Ministers: We hope it can offend no good Christians to see us, more piously passionate, Sancta & lau­dabilis est in re­ligionis nego [...]io impatientia. Jeron. Judges 18.24. and more commendably impatient against those who seek to deprive us of all those divine blessings, than Micah was against those, who stole away his gods, and his Priests; in as much as our true God, and true Saviour, and true Ministers, infinite­ly exceed his Teraphins, his Ephod, his Vagrant, and idolatrous Le­vite, who yet was as a father to him: Who can wonder! if we, or any other, who have any bowels of true Christians, or tenderness of Consci­ence for our Reformed Religion, 1 Kings 3.26. Viscera genui­nam matiem in­dicant: Ex vero dolore verus amor dig­noscitur. Ficti­tius & [...]er etri­cius animus fa­cilè patitur in­fantem dividi. Greg. Jude 1. 2 Cor. 4.7. do (as the true Mother did) passi­onately yern within themselves, and earnestly cry to others, lest by the seeming liberty of every ones exercising his gifts, in Preaching and Prophecying, their eyes should behold the true and living childe of Re­ligion reformed, cruelly murthered and destroyed, under pretence of equable dividing it; to gratifie thereby the cunning designs of an impudent and cruel Harlot. It is the least, that we as true Protestants in this Church of England can do, earnestly by prayers to contend with God and man, for the faith once delivered to the Saints; that we may neither craftily be cheated, nor violently robbed, of that onely hea­venly treasure of our souls; nor of those earthen vessels, which the Lord hath chosen and appointed, both to preserve it, and dispence it to us; namely, the truly ordained and authoritative Ministers; the original of whose office and power, as of all Evangelical Institutions, is from our Lord Jesus Christ, and not from the will of man, in any wanton, arbitrary, and irreligious way.

26. Who are the Antimini­sterial ad­versaries most, and why.Thus then may your Virtuous Excellencies easily perceive, That it is not as mine, or my Brethren, the Ministers, private sense alone, but it is as the publick eccho of that united voice, which with sad complaint and doleful sound, is ready to come from all the holy hills of Zion; from every corner of the City of God in our Land; through the prayers and tears, sighs and groans, of those many thousands judicious and gracious Christians, who are as the remnant that yet hath escaped, the blaspemies, extravagancies, seductions, pollutions, and confusions of the present world; occasioned by those, who nei­ther fearing God, nor reverencing man, seem to have set up the de­sign and trade of mocking both. [...]uci nimi [...]um adversantur m [...]ritò, qui tene­b [...]arum opera operantur. Aug. None bear the true Ministry with less patience than they, whose deeds will least endure the touch-stone of Gods Word: Whose violent projects against this Church and State, (being wholly inconsistent with any rules of righteousness and god­liness) [Page 49] makes them most impatient to be any way censured, crossed, or restrained, by those precepts and paterns of justice and holiness, which the true Ministers still hold forth out of Gods Word, to their great reproach and regret; no more able to bear that freedom of truth, than the old world could bear Noahs, or Sodom Lots preaching of righteousness. To these mens assistance comes in (by way of cla­moring or petitioning, or writing scandalously against the Ministers, and Ministry of this Church) all those sorts of men, whose licentious indifferency, profane ignorance, and Atheistical malice, hath yet never tasted, and so never valued the blessings of the learned la­bors and holy lives of good Ministers; both these sorts are further seconded by that sordid and self-deceiving covetousness, which is in the earthy and illiberal hearts of many seeming Protestants; who either ingratefully grudg to impart any of their temporal good things to those of whose spirituals they partake; Rom. 15.27. 1 Cor. 9.11. or else they are always sacrilegiously gaping to devour those remains of Bread and water, which are yet left, as a constant maintenance to sustain the Prophets of the Lord in the Land.

And lastly, not the least evil influence falls upon the Ministers and Ministry of this Reformed Church, by the cunning activity of those pragmatick Papists, and Jesuitical Politicians, (for all of the Roman Profession are not such) who make all possible advantages of our civil troubles, and study to fit us for their sumation, and a re­covery to their party, by helping thus to cast us into a Chaos, and ruinous heaps, as to any setled Order and Religion: The most ef­fectual way to which, they know is, To raise up rivals against, to bring vulgar scorn and factious contempt upon, to foment any scan­dalous petitions against Ministers, and the whole support of the Mi­nistry, that so they may deprive that function, of all the constant maintenance, and those immunities, which it hath so long and peace­ably enjoyned, by the Laws, (which are, or ought to be, as the re­sults of free and publick consent, so the great preservers of all estales in this Land.) Thus by starving, they doubt not, speedily to destroy the holy function, divine authority, and due succession of all true re­formed Ministry in England; Solicitously inducing all such deformities, as are most destitute of all sober and true grounds, either of Law, Rea­son, Scripture, or Catholike practise in the Church of Christ; Thus shortly hoping, that from our Quails and Manna of the Learned and Reformed Ministry, and true Christian Religion, we may be brought back again to the Garlick and Onyons of Egypt, to praying to Saints, to worshipping of God, in, or by, or through Images, to such implicite Faith and Devotion, to trust in Indulgences, to the use of burthen­ed, or maimed Sacraments, to those Papal Errors, Superstitions, and Ʋsurpations, which neither we, nor our Forefathers, of later [Page 50] ages have tasted of; which, however somewhat better dressed and cooked (now) than they were in grosser times; yet still they are thought (and most justly) both unsavory and unwholsome, to those serious and sounder Christians, who have more accurate palates, and more reformed stomachs: Si canonicarum Scripturarum autoritate quid­quam firmatur, sine ulla dubi­tatione creden­dum est: Aliis verò testibus ti­bi credere vel non credere lice­at. August. ep. c. 12. Hoc prius credi­mus, non esse ultra Scripturas quod credere debeamus. Tertul. de prae. ad Hae. l. 3. Sacris Scripturis non loquentibus quid loquetur? Ambr. voc. Gen. l. 2. With whose judgements and consciences, nothing will relish, or down, as to doctrine, and rule of Faith, or Sacramental Administrations, and duties in Religion, which hath not Scripture for its ground; to which, no doubt, the primitive and purest Antiquity did consent: To whose holy rule and patern, this Church of England in its restitution or reformation of Religion, did most exactly, and with greatest deliberation, seek to conform both its Ministry and holy Ministrations, using liberties or latitudes of pru­dence, order, and decency, no further, than it thought might best tend to the edification and well-governing of the Church, 1 Cor. 14.40. Wherein it had (as all particular National Churches have) an allowance from God, both in Scripture, and in Reason.

27. Things of Religion ought first and most to be considered by Christian Rulers.But, as if nothing had been reformed and setled with any wis­dom, judgement, piety, or conscience in this Church, nor hitherto so carried on by any of the true and ordained Ministers of it; infinite calumnies, injuries, and indignities, are daily cast upon the whole Church, and the best Ministers of it: The cry whereof (no doubt) as it hath filled the Land, so, it hath reached up to Heaven, and is come up to the ears of the most high God.

And therefore, I hope, it will not seem rude, unseasonable, or importune to any excellent persons of what piety or power soever, if it now presseth into their presence; who ought to remember, that they are but as Bees in the same Hive; as Ants on the same Mole-hill; and as Worms in the same clods of Earth, with other poor inferior Christians, whom they have far surmounted in civil and secular re­spects. The swarms and crowds of worldly counsels and designs, we hope, have not (as they ought not) overlaid or smothered all thoughts, care, and conscience of preserving, restoring, and establish­ing, truth, good order, and peace, in matters of Religion: Which are never by those publick persons, who pretend to any thing of true Christianity, to be so far despised and neglected, that those above all other matters of publick concernment, should be left, like scattered sheaves, to the wastings and tramplings upon by the feet of the Beasts of the people; Meritò à Deo negliguntur quires Dei secula­ribus post ponunt negotiis. Cypr. [...]. Primum quod sanctum. Plat. Matth. 6.31. Hag. 1.4. Is it time for you to dwell in your ceiled houses, and this house lie waste. V. 5. Now therefore, saith the Lord of hosts, consider your ways. [...]. Arat. Phainom. ungathered and unbound by any civil san­ction and power, agreeable to holy order, divine method, Christian charity and prudence. Possibly it had fared better with all estates in this Church and State, if they had learned and followed, that [Page 51] divine direction, and grand principle in Christian politicks, First seek the Kingdom of Heaven, and the righteousness thereof, and all these things shall be added to you: The neglect of Gods house, (the Church) and its beauty, holy order, and ministry, hath been a great cause of overthrowing so many seiled houses, which were covered with Cedar, and decked with Vermilion and Gold.

Certainly no men employed in publick power or counsel, have any business of so great concernment, or of so urging and crying necessity as this, The preservation of the true Evangelical Ministry, in its due power and authority; Upon which, without any dispute among sober and truly-wise men, the very life, being, weight, honor, and succession of our Religion doth depend, both as Christian, and as reformed: For it is not to be expected, that the ignorant prating, and confident boasting of any other voluntiers, will ever soberly a­dorn, or solidly maintain our Religion, which hath so many very elo­quent, learned, and subtile enemies, besides the rude and profaner rabble, besieging it; both learned and unlearned oppose true Religi­on, as the right and left-hand of the Devil; the one out of ignorance, the other out of crookedness; the one as dark, the other as depraved; the one cannot endure its light, nor the other its straitness. Against neither of them can these afford help, Anserum clan­gere crepitu (que) alarum excitus Manlius capito­lium propugnat, Gallos detur­bat, &c. Livi. Dec. 1. l. 5. any more than the confused cackling of a company of Geese, could have defended the Roman Capitol: Which noise is indeed, but an alarm to sober and good Pro­testants, intimating the approach or assault of enemies; and should excite the vigilancy and valor of all worthy Magistrates, conscien­tious Soldiers, and wise Christians of this Reformed Church, to re­sist the invading danger; as by other fit means, so chiefly by esta­blishing and incouraging a succession of learned, godly, and faithful Ministers.

Nor in any reason of State, or of Conscience, should those who exercise Magistratick power in this Church and State, so far neglect him, who is Higher then the highest Eccles. 5.8. He that is higher than the highest, re­gardeth; and there be high­er than they. John 19.11 Thou couldst have no power, except it were given thee from above. Christ to Pilat 1 Cor. 12.1. 1 Pet. 4.10. Stewards of the manifold grace of God. Luke 1.16.; by whom all power is dis­penced; or so far gratifie the irreligious rudeness, the boisterous igno­rance, and violent profaneness of any, (who are but Gods executi­oners, the instruments of his wrath, and ministers of his vengeance;) as for their sakes, and at their importunity, to despise and oppress those who are by Christ and his Church appointed to be Ministers of Gods grace, and conveyers of his mercy to men: The meanest of whom, (that do indeed come in his name) the proudest mortal may not safely injure or despise; because not without sin and reproach to Christ and God himself. For he that heareth you, heareth me; and he that despiseth you, despiseth me, and him that sent me; is signally and distinctly spoken in favor to true Ministers, and for terror to those that are prone to offer insolency to their worldly [Page 52] weakness, and meanness. Such as despise and oppose the Ministers of Christ, are more rebellious than the devils were; for of these, the seventy returning testifie, Luke 10.17. Lord, even the devils are sub­ject to us in thy Name.

If then we have immortal souls (which some mockers now question,) sure they are infinitely to be preferred before our carkases; and the instruments which God hath appointed, 1 Cor. 1.21. It pleased God by the foolish­ness of preach­ing, to save them that be­lieve. as means to save them, are proportionably to be esteemed beyond any, that are oft the destroyers, at best, but the preservers of mens bodies, and outward estates.

Who can dissemble, or deny, That the banks of equity, piety, modesty, and charity, yea, of common humanity, are already by some men much demolished, through the pride, presumption, insolence, scur­rility, and profaneness of some spirits, who are set against the Reform­ed Religion, the Ministers and Ministry of this Church? Who sees with honest and impartial eyes, and deplores not, to behold; how the deluge of Ignorance, Atheism, Profaneness, and Sottishness; also of damnable Errors, devilish Doctrines, and Popish Superstitions; together with Schismatical fury, and turbulent Factions, are much pre­vailed (of later years) both in Cities and Countreys here in England: And this, Gaudet in malis nostris diabolus, latatur in mise­riis, dilatatur augustiis, de­lectatur angori­bus, triumphat ruinis. Bern. since men of Antiministerial tempers, have studied to act the Devils Comedy, and this Churches Tragedy; endeavoring to render, not onely the able, godly, and painful Ministers, but the whole Ministry it self, and all holy Ministrations (rightly performed by its Authority) despised, invalid, decryed, and discountenanced: In many places affronting some, vexing and oppressing others, menacing all every where, with total extirpations: For, they who pretend to have any man a Minister that lists, intend to have none, such as should be; (As they that would have every man a Master or Magi­strate, mean to have none, in a Family or State;) but onely, by specious shadows of New Teachers and Prophets, they hope to de­prive us of those substances, both of true reformed Religion, and the true Ministry; which we and our Forefathers have so long happily enjoyed, and which we ow to our posterity.

28. The great and urgent causes of complaint.Nor is this a feigned calumny, or fictitious grief, and out-cry: Your piety (O excellent Christians) knows, That the spirits of too many men, are so desperately bent upon this design against the Fun­ction of the Ministry; that they not onely breathe out threatnings against all of this way (the duly ordained Ministers;) but daily do (as much as in them lies) make havock of them; and in them, of all good maners and reformed Religion; while so many people, and whole Parishes are void and desolate of any true Minister, residing among them: I leave it to the judgements and consciences of all good Christians to consider, how acceptable such projects and [Page 53] practises will be to any sober and moralized professor; to any graci­ous and true Christian; to any reformed Church, or to Christ, (the Institutor of an authoritative and successional Ministry) or, last of all, to God, whose mercy hath eminently blessed this Church and Nation, in this particular, of able and excellent Ministers; so that they have not been behinde any Church under Heaven; That so exploded Speech then, Stupor mundi clerus Anglicanus, The Mini­sters of England were the admiration of the Reformed World, had no [...] more in it of crack and boasting, than of sober Truth, if rightly considered; onely it had better become (perhaps) any mans mouth, than a Ministers of this Church, to have said it; and any others, than believers of this Church, to have contradicted and sleighted it: Since to the English Ministers eminency, in all kinde, so many forein Churches, and Learned Men, have willingly subscribed; as to Preaching, Praying, Writing, Disputing, and Living.

On the other side, How welcome the disgrace of the Ministry will be to all the enemies of Gods truth, of the Reformed Religion, and of all good order in this Church and State, it is easie to judge, by the great contentment, the ample flatterings, the unfeigned gloryings, the large and serious triumphings, which all those that were here­tofore professed enemies to this Church and our Reformed Religion, (either such as are factious and politick Factors for another Supre­macy and Power; or such as carry deep brands of Schism and Here­sie on their foreheads; or such as are professedly Atheists, profane, idle, and dissolute mindes) discover, in this, That, they hope, they shall not be any more tormented by the prophecying of these witnesses, Revel. 11.10. They that dwell on the earth, shall rejoyce (over the dead, and unburied bo­dies of the witnesses) and make merry, because these two Prophets tormented them that dwelt on the earth. the true and faithful Ministers of the Church of England; Than whom, none of that order, in any of the late Reformed Churches, and scarce any of the Antients, have given more ample, clear, and constant testimony, to the glory of God, and the truth and purity of the Gospel, by their Writing, Preaching, Praying, Sufferings, and holy Examples, Living, and Dying; which I again repeat, and justi­fie against those, who swell with disdain, and are ready to burst with envy, against the real worth, and undeniable excellency of the Mini­sters of the Church of England.

All which makes me presume, That you (O excellent Christians) can neither be ignorant, nor unsatisfied in this point of the Evangeli­cal Ministry, both as to this, and all other Churches use, benefit, and necessity; as also, to the divine right of it, by Christs institution, the Apostles derivation, and the Catholike Churches observation, in all times and places; as to the main substance of the duties, the power, and authority of the Function; however, there may be in the succession of so many ages, some Variation, in some Circumstantials: The peculiar office, and special power, were seldom, (as I have said) [Page 52] [...] [Page 53] [...] [Page 52] [...] [Page 53] [...] [Page 54] if ever questioned, among any Christians, until of late; much less, so shaken, vilified, and traduced, as now it is by the ungrateful wan­tonness, and profane unworthiness of some; who, not by force of rea­son, or arguments of truth, but by forcible sophistries, armed cavil­ings, violent calumnies, and arrogant intrusions, have (like so many wilde Bores) sought to lay waste the Lords Vineyard; Pretending, That their brutish confidence is beyond the best dressers skill; Psal. 80.30. The Boar out of the wood doth waste it, and the wilde Beast of the field doth de­vour it. Et atroces insi­diatores, & a­perti grassatores, Ecclesiam diva­stare conten­dunt, tam marte quàm arte. Aug. Matth. 9.38. Pray ye the Lord of the harvest, that he would send forth laborers into his har­vest. Matth. 8.32. The whole herd of swine ran violently down a steep place into the Sea, and perished in the waters. Im­mundi illi Minist [...]i, & inordinati Doctores, per ignorantiae, temeritatis, & superbiae praecipitia feruntur in ( [...]) profunditates Satanae (Apoc. 2.24.) in errotum, blasphemiarum, & confusionum omnium abyssum. Chemnit. that their irregular rootings are better than the carefullest diggings; that their rude croppings and tearings are beyond any orderly prunings, or wary weedings; that their sordid wallowings, and filthy confusions, are before any seasonable manurings; that there needs no skilful Hus­bandmen, or faithful Laborers of the Lords sending, the Churches ordaining, or the faithful peoples approving; where so many devout swine, and holy hogs, will take care to plant, water, dress, and propa­gate the Vine of the true Christian Reformed Religion; to which, the hearts of men are naturally no propitious soyl. Nor is the event, as to the happiness of this Church, and its Reformed Religion, to be expected other (without a miracle,) (if once those unordeined, un­clean, and untried spirits, be suffered to possess the Pulpits, and places of true and able Minishers) than such, as befel those forenamed cattel, when once Christ permitted the devils to enter into them: All truth, order, piety, peace, and purity of Religion, together with the Function of the Ministry, will be violently carried into, and choaked in the midst of the Sea, of most tempestuous errors, and bot­tomless confusions.

29. AbsurditiesThe impious absurdities, enormious bablings, and endless janglings, whereby some men endeavor to dishonor, and destroy the whole Fun­ction of the reformed and established Ministry in this Church; and to surrogate in their places, either Romish Agitators, or a ragged Re­giment of new and necessitous voluntiers, 1 King. 13.33. Jeroboam made of the lowest of the people, Priests; who­soever would he consecrated him, and he became one of the Priests. V. 34. And this thing became sin to the house of Jeroboam, to cut it off and destroy it from the face of he earth. (whosoever lists, not to consecrate, but desecrate himself, by an execrable boldness; or else is elected and misordained by that zealous simplicity, schismatical fury, and popular madness after any novelty, which is ever, in any meaner sort of people.) These no doubt are sufficiently known to you, to­gether with those learned solutions, those sober, and to wise men, satisfactory answers, which have by many worthy Pens, both long since, and lately been made publick, both as to the calumnies of the [Page 55] adversaries, and the vindication of this Church, and its Ministry; Which is conform, not onely to our wise, excellent, and antient Laws; but to all right reason; common rules of order and policy; dictates of humane nature; practise of all Nations: Also, to the Precepts, Institutions, Paterns, and Customs of God, of Christ, of the Apostles, and of all the Churches; and ever was so esteemed and reverenced, until the sour and unsavory dregs of these perilous, last, 2 Tim. 3.1. and worst times, came to be stirred and drawn forth: Wherein, under pretences of (I know not what) special calling, gifts, and privileges, (but really to advance other fruits, than those that use to grow from the Spirit of truth, peace, holiness, and order,) some men are resolved to ascend to that desperate height of impiety, which counts nothing a sin, a shame, or a confusion.

I shall not so far distrust the knowledge, memory, or consciences, 30. Ministers unheard, ought not to be condemn­ed. Quod rationi­bus non possunt fustibus sata­gunt; defici­entibus scriptu­ris succurrant gladii. Aug. de Circumcel. Lunam è calo quum non pos­sunt deducere, allatrant canes. Sen. of wise and worthy Christians; as to abuse their leisure, by a large, exact, and punctual disputing every one of those Particulars, Argu­ments, and Scriptures, which have been well and learnedly handled by others; who have put the heady rabble of their opponents, to so great disorders; as from Arguments, to threaten Arms; from shews of Reason, to flie to Passion; from sober Speaking, to bitter Railings, Scoffings, and Barkings at that Light, which they see is so much above them.

Onely I cannot but suggest in general, to all good men, That it seems, not to me onely, but to many, much wiser and better than my self, a very strange precipitancy, which no Christian wise Magistrates will permit, (more like tumultuary rashness, and schismatical violence, than either Christian zeal, or charitable calmness) That the whole Order and Function of the Ministry of the Gospel in this Reformed Church, so long owned by all good men, both at home and abroad; so long, and largely prospered here with the effects and seals of Gods grace upon it; so esteemed necessary to the very Being of any Church, and Christianity it self, by all sober and serious Christians; (For, there can be no true Church, where Christ is not; who pro­mised to be with his Ministers to the end of the World: So, that where no true Ministry is, there can be no presence of Christ, as to outward Ordinances, Matth. 28.20. which is spoken to those that were sent to Teach and Baptize, &c.) Lastly, This Calling so never opposed by any, but erroneous, seditious, licentious, or fanatick spirits of later times; That (I say) this antient, and holy Function, should without any solemn publick conference, impartial hearing, or fair consultation, even among Professors of Reformed Christianity, be at noon day, thus vilified, routed, and sought to be wholly outed; by persons, whose weavers beams, or rustick numbers, and clamorous crouds; not their reason, learning, piety, or virtue, renders them, [Page 56] either formidable, or any way considerable; further, than to be ob­jects of wiser, and better mens, pity, and charity, or fears, and re­straints.

Is it that there are no Ministers of the true and good old way, worthy to be heard, or comparable to those plebeian pieces, who by a most imprudent apostacy, Et osores & de­sertores sui or­dinis. Sulp. Sev. becoming haters and desertors of their former holy orders, and authority Ministerial, have taken a new Commission upon a popular account? Are none of the antient Mini­sters fit to be advised with, or credited in this matter, which concerns not themselves so much, as the publick good, both of Church and State? Are they all such friends to their own private interests (some poor living, it may be) as to have no love to God, to Christ, to the Truth, or to the Souls of men? Have they no learning, judgement, modesty, or conscience, comparable to those, who being parties, and enemies against them, hope to be their onely judges, and to condemn them? Is wisdom wholly perished from the wise, and understand­ing hidden from the prudent? Is Religion lost among the Learned; and onely now found among simple ideots? Or rather, are not the Antiministerial adversaries, so conscious to the true Ministers learn­ed piety, and their own impudent ignorance, that they are loth, and ashamed to bring the one or other, to a publick test and fair trial; resolving with the Circumcellions with more ease to drive them, Circumcelliones inter Donatistas furiostores, cùm [...], i. e. Continentes se vocitabant, jus fas (que) omne ever­tenies sacerdoti­bus & Mini­stris Catholicis vim inserebant, omnia ditipien­tes, &c. Calcem cum aceto in oculos piorum ingerebant. Vil. August. c. 9. 1 King. 18.21. than to dispute them out of the Church; aiming not to satisfie any by their reason, but to sacrifice all to their passion, if they can get power? Who doubts, but that if the learned and godly Ministers in this sometime so famous and flourishing Church of England, who seem now in the eyes of their enemies, (as if they had been taken by Pi­rates or Picarooms) onely fit to be so thrust under Hatches; not worthy to be spoken with, to appear, to be trusted or regarded, if they might have so much publick favor, (which they despair not of, and do humbly intreat) as by solemn tryal and dispute, to assert their Station and Function, against their adversaries, (as some have in private ways done,) Who doubts, (I say) but by Gods assistance, (whose mercy hath not, will not, ever forsake them) they would make the halting and ungrateful people of this Church, to see, whether the Lord or Baal be God? Whether (I say) the Primitive Order, and Divine Constitutions of Christ; (which have on them, the Seal of the Scripture, the Stamp of Authority, and carry with them all the beauties of holiness: For right reason, due order, decen­cy, peaceableness, and proportionableness, to the great ends of Christian Religion; together with their real usefulness, confirmed by the happy experience of the Primitive times, the purest Saints, the best Christi­ans, the constantest Confessors, holy Martys, and most flourishing Churches;) Whether (I say) these should continue in their place [Page 57] and power, wherein God hath set them, and out pious Predecessors have maintained them in this Church and Nation; or these yesterday-novelties, the politick whimseys, and Jesuitick inventions of some heady, but heartless-men, should usurp and prevail in this Church, after sixteen hundred years prescription against them; and which are already found to have in them (besides their novelty,) such empti­ness, flatness, vanity, disorder, deformity, and unproportionableness to the great end of right ordering Christian societies, of saving of souls, by edifying them in truth and love; Eph. 4.10, 11, 12, 13. that they have been al­ready productive of such dreadful effects, both in opinions and practi­ses, Mirabutur & ingemuit. [...]h [...] se tam citò fieri Arianum. Je­ròn. cont. Lu­cif. John 14.16. The Comfort­er, even the Spirit of Truth, he shall ab [...]de with you for ever. that they make the Protestant and Reformed Churches stand amased, to see any of their kinde bring forth such Monsters of Re­ligion, as seem rather the fruit of some Incubus, some soul and filthy spirits, deluding and oppressing this Reformed Church, than of that blessed and promised Spirit, whose power, whose rule, whose ser­vants, have always been the most exactly and constantly, holy, [...]ust, and pure. For any true Christians then, to allow and foster such prodigies of Protestant Religion, as some are bringing forth, seems no less preposterous, than if men should resolve, to put out their eyes, and to walk both blindfold and backwards; or to renverse the body by setting the feet above the head: Indeed it is putting the Reformed Religion to the Strapado, and crucifying Christ again, as they did Saint Peter, after a new posture, with his head down­wards; As if in kindness to any men, they should take away their souls, and make them move (like Puppets) by some little springs, wyars, and gimmers; or by the Sorcery of some Demoniack pos­session.

For want of the favor of such a publick tryal and vindication of the Ministry, 31. Therefore this Apology endeavors the Mini­sters defence. Gen. 41.14. Zach. 3.4. I have adventured to present to the view of all Ex­cellent Christians in this Church, this Apology; By which I have endeavored to take off from the Josephs and Josedecks of this Church, those prisons and filthy garments, wherewith some men have sought to deform them; and to wash off from their grave countenances, and angelike aspects, the chiefest of those scandals and aspersions, under which (for want of solid reasons, or just imputations against their persons and calling) by some mens unwashen hands, and foul mouths (whose restless spirits cast out nothing but dirt and mire against them) they are now so much disfigured to the world; Isai. 57. The wicked is as a troubled sea, when it cannot rest; whose waters cast up mire and dirt. Tertul. Apolog. 2 Cor. 10.10. His bodily presence is weak, and his speech contempti­ble; so the false apostles, the ministers of Satan, 2 Cor. 11.13. The deceitful workers reproach­ed St. Paul behinde his back. That so, odious disguises (as of old to the Christians) may render them less regarded, and more abhorred by vulgar people: This art of evil tongues, and pens, serving to colour, excuse, or justifie the injustice, [Page 58] cruelty, barbarity, unthankfulness, and irreligion of those; who seek first to bait them in the Theatre by all publick disgracings, and then to dispatch them. Veri criminis defectus falsis supplet calumni­is; & factis innocentes, ver­bis deturpat ma­titia. Sulpit. Docratistarum antesignanti B. Augustinum seductorem & ani marum deceptorem clamitabant; & ut lupum occidendum; & tale facinus perpetra [...]i remistionem peccatorum obventurum. Possid. vit. August. For against these Beasts (as Saint Paul sometime at Ephesus) whom no reason, learning, gravity, merit, parts, graces, or age doth tame or mitigate, the true Ministers of the Gospel, even in this Reformed Church of England, have now to contend, for their Calling, Liberties, and Livelihood; yea, for their lives too, if the Lord, by the favor and justice of those that have wisdom, courage, and piety, answerable to their places and power, do not rescue and protect them.

32. What Ministers I plead for. 2 Cor. 2.17. Not as many which corrupt the Word of God. 2 Cor. 11.13. Tit. 3.10. Nihil deformius est sacerdote claudicante; qui non aequis & rectis pedibus incedit in viis Domini. Greg. Plus destruit s [...]nistra pravae vi [...]ae, quàm a­struit dextra sanae doctrinae. Bern. Non confundant opera tua sermo­nem tuum. Proditores su [...] non praedica­tores Christi, quibus factis deficientibus vi [...]a crubescit. Jeron. ad Ne­pot. Nisi prae [...]es quod praedicas mendacium non Evangelium videbitur. Lact. Inst. lib. 3. cap. 16. Exemplum operis est sermo vivus & efficatissimus. Bern. U [...] sumenti cibum & non digerenti perniciosum est; ita docenti & non facienti, peccatum est. Id. Animata virtus est quae factis honestatur: Cada­verosa, qua verbis tantum macrescit. Leo. Mysterium Theologiae non ut olim Philosophiae, barba tuntum & pallio celebratur: Sed doctrinae sanitate & vitae sanctitate. Lact.If in any thing, as weak and sinful men, any of the true Mini­sters of this Church, are (indeed) liable to just reproaches, either of ignorance, or idleness, factiousness, sedition, any immorality, or scan­dalous living, (and what Church of Christ can hope to be absolutely clear, when even in Christs family, and the Apostles times, there was dross and chaff in the floor, by Judas, and Demas, Simon Magus, false Apostles, deceitful workers, Ministers of Satan, &c?) I am so far from excusing, or pleading for them (as to their personal errors and disorders) that I should be a most severe advocate against them, (if after two or three admonitions, they should be found incorri­gible.)

And this, upon the same ground, on which now I write this Apology; namely, in behalf of the honor of the Gospel, the dignity of the true Ministry, and the glory of the most sacred name of the Christians God, and Saviour; which, idle, evil, unable, and unfaith­ful Bishops, and Ministers, beyond all men, cause to be blasphemed; when they pull down more with the left hand of profaneness, than they build with the right hand of their preaching; betraying Christ with their kisses, and smiting the Christian Reformed Religion under the fift rib, when they seem with great respect to salute and embrace it. Confuting what they say, by what they do; and hardning mens hearts to an unbelief of that doctrine, which they contradict by the Solecism of their lives and maners; either rowling great stones upon the mouth of the Fountain; or poysoning the emanations of living waters; or perforating the mindes and consciences of their hearers, to such liberties and hypocrisies, that they retain no more of true Religion, and serious holiness, than sieves can do of water: As [Page 59] Salvian, lib. 4. Facta & verba sivi occinant: Ambr. de Bo. m. Verba vertas in opera. Jeron. ad Paulinum. Qua docrit Christus prae­ceptus, fi [...]avit exemplis. Chrysost. Facta ostende te possibilia do­c [...]re. Chrysost. Catholici in pro [...]ndo, h [...]etica in ope­rando. Bern. Salvian. l. 4. Gub. Scientia nostra nihil a­liud est quàm culpa; quod, lectione & card [...] novim [...], libi­dine & despe­ctione calcamus, &c. Ho [...]orius the Emperor is commended by Theodo­ret; for re­moving those from being Bishops and Presbyters, whose lives were not a­greeable to the dignity of their calling, and exactness of their duty. Theod. l. 5. c. 28. Non loquamur magna, sed vivamus. Cyp. de B [...]. Patien. Honor sablio [...] & vita de formis. Ambr. [...]. Nis. de Perf. [...]. S [...]crat. in Plato. Phile. [...]. Cl. Al. [...]. 215. Et quotidionae incursiones, & vastantia c [...]nscientiam facinora à sacerdote Christiano evilanda. Bern. [...] Mu'cae Dominus in Morch. Nehuchim. Ramham. Ambr. offic. l. 2. c. 2. &c. 12. & 17. [...]. Is. Pel. l. 2. Who observes out of Levit. 4. There is as great a sacrifice for the Priest, as for the whole people. Ebrierat in quovio vicium à sacerdote sacrilegium. Chrys. Praceptis Christi detrabit pondus sacerdotum levitas. Lact. Luke 6.46. Why call ye me Lord, and do not the things I say? de Gub. sometimes, complained of Preachers and Professors too in his time.

No, I beseech you to believe, That I am the most rigid exactor of all holy exactness from Ministers (of all degrees) beyond all other sorts of men; That they who are the Evangelical Priests to the Lord, should have no blemish from head to foot, Levit. 21.17, 18, 19. Neither defective in intellectuals, nor deformed in morals; sound in doctrine, sacred in deeds; the want of which, makes them, (as Eunuchs, Levit. 21.20.) forbidden to serve before the Lord; as un­fit for spiritual-generation. That they bear on their brests before God and all men, the Ʋrim and Thummim, Light and Perfection, Truth and Charity; in both Integrity. That none of this holy Ministration, be either incurably blinde, or incorrigibly lame; that they may be worthy to stand before God, as to their sincerity; before men, as to their unblamableness; and between both, as to their unfeigned fer­vent love, both of God and man. For I well know, That not onely gross offences in them, as in Eli's sons which made people to abhor the offerings of the Lord, 1 Sam. 1.17. must be avoided; but the very flies of common frailties, must be kept off from their sacrifices (as Abraham did the fowls of the air from his oblations, Gen. 15.11.) And as the Jews affirm, That natural flies were never seen on any sacrifices of the true God, or in his Temple; which infested all other Temples of the Beelzebuls, gods of flies. Ministers motes, as well as beams, must be kept out of the worlds eyes; which are prone to look with a more prying curiosity, and pitiful censoriousness, on Mi­nisters smaller infirmities, than on other mens grosser enormities: This being one of our happinesses, That being compassed about with many sinful frailties, which easily beset us, we have as many savore censurers; which may help to keep us in a greater exactness, both before God and man: In whose account, drunkenness and riot, which in all men, is a sin; in Ministers, is as sacrilege: Rash and vain oaths in them, are as so many perjuries: Any profaner levity in them, is as the blaspheming that God, whose Word they Preach, whose Name they invocate, whose holy Mysteries they celebrate: Their illiterateness, is barbarity and brutishness; their factiousness, and [Page 60] fury in secular motions, is such a madness of pride, and vain-glory, as possessed him, who in all things else very obscure, set the Tempe at Ephesus on fire; 2 Tim. 1.15. Study to shew thy self a workman, that needs not to be ashamed. Non impudentem vult, ut non erubescat; sed diligentem ( [...]) ut non mereatur vere­cundari. Amb. 1 Tim. 4.15. [...]. Give thy self wholly to these things, that thy profiting may appear to all men; so 16. [...]. Quò longius aberrant, tò ve­hementius agi­tantur. August. that he might be remembred for something their laziness and negligence in their studies and preaching, is supine slothfulness, and sinful slovenliness; while they content themselves with any raw and extemporary hudlings; in which, is nothing of holy reasonings, and Scripture demonstrations, mightily convincing; nor of right method, duly disposing; nor yet of any grave and pa­thetick oratory, sweetly converting, and swasively applying; but onely a rudeness, and rambling next door to raving; which hath partly occasioned (indeed) so many new undertakers to preach; who, thinking some Ministers stocks of divinity quite broken and spent, by their so little trading and improving in any good learning, or solid preaching; have adventured to serve the Country credulity with their Pedlars packs, and small wares; not despairing to preach and pray, at that sorry rate, and affectated length, which they hear from some that go for Ministers; resolving (at worst) to colour and cover over those real defects of parts or studies, to which they can­not but be conscious, by excessive confidences, loud noises, immoderate prolixities, and theatrick shews of zealous activity; (even as Coun­try Fidlers are wont to do, when they play most out of tune,) A­busing the vulgar simplicity, with their bold, yet unharmonious melody.

What can be more fulsom and intollerable, even to the worst, as well as the best of Christians, than to see Clergimen study more the gain and pomp, than the life and power of godliness? To con­tent themselves, and delude others with the husk and shells of Re­ligion? Sicarii anima­rum. Naz. or. de Sacerd. [...]. Is. Pel. l. 2. [...]osi­men. profano Presbytero. What more unreasonable, than for Shepherds to starve, or tear and worry the flocks? For Physicians to infect their patients, by not healing themselves? for Builders to pull down the holy Fabrick of Truth and Charity? or to build with the untempered morter of Passion, Fancy, and Faction? For Embassadors, either through idle­ness to neglect, or through baseness to corrupt, or through cowardise not to dare to declare and assert the message, and honor of their So­vereign sender? which should with all courage, fidelity, and con­stancy, be discharged, even to utmost perils; so as to be ready with St. Paul, not onely to be bound for Christ, but to lay down his life also. Acts 20.

Ʋnicus rectoris lapsus per est totius populi fl [...]gitio. Chrys. Levit. 4.3, 14. The sacrifice for the sin of the Priest, is as much as for the sin of the whole Con­gregation.I know that in Ministers any spot of pride, levity, affectation, popularity, pragmaticalness, timorousness, or other undecencies, below a wise, holy, grave, constant temper, and carriage of a worthy minde, [Page 61] is a foul deformity, a putid futility, a pueril vanity, scarce a venial madness; so much the worse in them, by how much the contagion of their folly is prone to infect all that look upon them; Non solum ipse cùm malè agit dignè perit, sed & alios secum indignè perdit. Ambr. de Sa. dig. Praepositorum vitia imitari obsequii genus videtur ne sce­lera ductoribus ex probrare vi­derentur, si pie viverant. Lact. Inst. l. 5. for the plague and leprosie of a Ministers life, cannot be kept within his private walls. There is nothing more delicate and abhorring all sinful sords, than the Ermine of Christian Religion, and its true Ministry, which sets forth the Lamb of God, without spot or blemish, who came to take away the sinful stains of mens souls, by the effusion of his pre­tious blood. The care of all good Ministers, is so to live, as shall not need the impotent severities of those Reformers, who joy as much to finde faults in others, as to mend none in themselves, and are always eloquent against their own sins in other men. Allow us onely to be, as Ministers of the Gospel for the Churches good, we desire no in­dulgences, farther than the duty and dignity of our Calling doth al­low, and the strictest Conscience may bear: No men shall more welcome mens favors, than we shall do their just severities; nor do we desire greater testimonies of mens loves to us, than such, as we use for the greatest witness of ours to them; by never suffering them to sin, through our silence or flatteries. Let the righteous smite us, and it shall be a kindness; let them reprove us, and reform us, and it shall be a balm, which shall not break our heads; Psal. 141.5. but our prayer shall ever be, That we may not taste of the new dainties of those supercilious censurers, and envious reformers of Ministers; who are their enemies, because they tell them the old truths; and make them offenders for a word, Isai. 29.21. because they will not forbear to reprove their wickedness; who heretofore seemed to hear them gladly, till they touched their Herodiasses. Mark 6.20.

The less scandalous Ministers are, the more that Hypocritical generation (who have set themselves against them) are bent to destroy them: I intercede onely for such, whose greatest offence is, Eò acriores sunt odii causa quò magis iniquae. Tacit. An. 1. That they give lest offence to any good Christians, and do most good to this Church; preserving still the purity and honor of their Calling, and the Reformed Religion, against the many policies of those, who lie in wait to destroy it; who are honored with, and are an honor to the Function of the Ministry; whose competent, and (in some) ex­cellent learning, and holy lives, Eò gratiori lu­mine, quò spis­siores tenebrae. Tert. makes them still appear like bright stars in a dark and stormy night, amidst the thick and broken clouds of envy and calumny, which rove far beneath them; however they are sometime darkned by their interposing.

If, as to these mens holy Function, Ordination, and Authority, I may be happy to give you (O excellent Christians) or any others, any satisfaction; as a Calling useful, and necessary to the Church; as of Divine Institution, and Catholike practise in all setled Churches, I shall then leave it to any men of good conscience to infer, how [Page 62] barbarous and Antichristian a design it is; how bad and bitter con­sequences it must needs produce, by any arts and ways of human [...] power and policy, to destroy and exautorate these men, and their Ministry; in whose lives and labors, the glory of God, the honor of Jesus Christ, and the good of mens souls are so bound up, that the [...] cannot without daily miracles be separated, or severally preserved. And for the persons of the Ministers, which I plead for, I ho [...] to make it appear, That for their casting thus into the fiery furnace [...] mechanick scorn, and fanatick fury; or into the Lyons den of publick odium and disfavor, there will be found, by impartial Reader [...] of this Apology, Acts 4.18. Gal. 4.16. Am I there­fore become your enemy because I tell you the truth. no more cause, than was against Daniel, or the thre [...] children; no more than for beheading John Baptist, or stoning St. Stephen; for beating and imprisoning the Apostles, and charging them to speak no more in that Name of Jesus; or for the Galatians hating St. Paul, or the Beasts slaying the witnesses; or the Jews seeking to stone, and after crucifying the Lord Jesus Christ.

33. Ministers infirmities do not abro­gate their Authority or Office.Not, but that the very best Ministers of this Church own them­selves still to be but poor sinful men; and so not strangers to the common passions and infirmities of humane nature: Men must not be angry, that Ministers are not Angels, or such Seraphins and flaming fires, as admit no dross or defects, incident to sinful mortality: Though they oft fail, as men, yet have they not forfeited the Authority of their Calling as Ministers; though they have dispenced the Gospel in weakness, as earthen vessels, yet hath the Treasure of Heaven, and Power of God, been manifested by them, and in them: Take them with all their personal failings, yet they will hardly be match­ed, or exceeded by any order of men, or any Clergy in any Church under Heaven; for they have not been behinde the very chiefest of true Ministers; and far beyond any of these new pretenders; Inso­much, That I have oft been ashamed to see the necessity of this Apo­logy, Pro desensione samae licita est. laus proptia. Reg. Jac. 2 Cor. 12.11. and such like Vindications of the Ministry, which ungrateful and impudent men extort from the Ministers of England; when in­deed (as St. Paul pleads for himself; instead of thus being compelled to an unwelcome, yet just glorying) they ought rather to have been commended and encouraged by others.

Truly, it is to me a great trouble to finde out by any of their con­fused Pamphlets and obscure Papers, what these Modellers of a new Ministry would be at, in any reason of piety or prudence, more to the advantage of this Church, or the Reformed Christian Religion, than hath been heretofore, and may still be effected and enjoyed, by the true and antient Ministry: Would they have better Scholars in all kindes of good learning? Acuter Disputants in controversies? Clearer In­terpreters in Commentaries upon the Sacred Texts? Better Linguists? More solid Preachers? More pathetick Orators? more fervent Pray­ers; [Page 63] higher Speculatists in all true Devotionals? Exacter Writers in all kindes of Divinity? Would they have more grave, comely, pru­dent, and consciencious dispencers of all holy Mysteries? Or nobler examples of all piety and virtue, than those, which have every where abounded in the Ministers of the Church of England, according to the several measures of their gifts and graces?

No, I finde their enemies envy, is more than their pity; Non laudabisi pietatis aemula­tione, sed im­proba virtutis invidia ferun­tur, qui virtu­tem aspiciunt intabescunt (que) relicta. Casaub. For one century of scandalous Ministers, (which, I fear, was not so made up by exact sifting the pretio [...] from the vile; but that it hudled up, and kneaded some finer flowre with some bran;) How many hun­dreds were there then, and are still of unblamable, of commendable, of excellent, and most imitable Ministers in this Church? As weigh­ty, as fair, and as fit every way, yea, far beyond what any new stamp is likely to be, for all holy admistrations! But I finde, it is not any new Truth, or Gospel, or Sacraments; or Gifts, or Graces, or Virtues, or Morals, or Rationals, or Reals, which these new Ministers require; or can with any forehead pretend: All is but an affectation (for the most part) to have the same things, in a new, and worse way; which because it is of their own invention, they so eagerly quarrel at the former order, maner of our Church and Mini­stry. Many would have the same meat (else they must starve, Multi novitatis amore in veri­tatis odium & praejudicium fe­runtur. Quum illud pulcher­rimum quòd ve­rissimum; id verissimum, quòd antiquissi­mum. Tert. [...] Eurip. Hel. or feed upon the wind) onely it must be new dressed, and dished up to the mode of Familistick hashes, and Socinians (Quelques choses) Keck­shoes; by more plain and popular hands, than those of the learned Ministers. They would have a generation of Teachers rise up un­sown, out of the dust; whose father should be corruption, and whose sister, confusion: More vulgar, submiss, precarious, facile, dependent Preachers; who should more consider an act or ordinance of man, than a command of Scripture, or dictate, and stroke of Conscience; be more steered by the events and various successes of Providence, than by the constant precepts and oracles of Gods written Word: Whose common places of divinity must fit any Eutopian Common­wealth, what ever any power and policy shall form to their new fan­cies, and interests; whose Preaching and Praying, shall make Christ, and the Scriptures, and the Sacraments, all holy things, and the Ministry it self of the Church, meanly servile and compliant to any State design, and secular projects; Just as the sorry Almanack-makers do, who command the Sun, and Moon, and Stars, and the whole host of Heaven, to assist any party whom they list to flatter, or hope to feed upon: Such planetary Preachers, all true Ministers abhor to be; and such their enemies deserve to have, or to be; who observing the winds of worldly and State variations, Eccles. 11.4. shall never sow the good seed of true Religion; nor ever serve the Lord, while they slavishly and sinfully serve the times: Not, but that all good Ministers [Page 64] know, as wise and humble men, how to be content in what Sta [...] soever they are; and to be subject to civil powers in all honest things, Phil. 4.11. Rom. 13.5. with gratitude and due respect; yet not so, as to prostrate God, to level Christ, to subject Conscience, to debase the glorious Gospel, its due Reformation, and its true Ministry, and divin [...] Au­thority, to the boundless lusts, and endless designs of violent and rest, less mindes.

Against all which, and chiefly against those plots and practises which aim to overthrow the Reformed Christian Religion of this Church, and its Ministry, I desire this Apology may be as a Pillar and Monument to posterity of my perfect abhorrency, That when I am dead ( [...]f it hath any spark in it of an immortal spirit, or living genius) it may testifie for me, and my Brethren, the Ministers of my minde, Luke 23.50. in after ages; that, as Joseph of Arimathea, we neither gave counsel, nor consent to those wilde or wicked projects, which the ages will afterward see, attended with most sad and deplorable effects; either of Atheism, Profaneness, Ignorance, and Barbarity; or of Popish superstitions, Heretical oppressions, and Schismatical confusions, which will follow the alteration and rejection of the antient, true, and Catholike Ministry of this Reformed Church; which cannot but be attended with the subversion of many souls, as to all stability or soundness in true Religion; with the unsatis­faction of many, and with the unspeakable grief and scandal of all those good Christians, who love and wish the prosperity of this Church; which I shall now endeavor to prove to be of a most Chri­stian and Evangelical constitution; chiefly by answering what is alleged by those, who look upon both Church and Ministry as repro­bate; and would fain have power to damn them both, without re­demption: And this they endeavor with as much justice and truth, as Satan accused Job, Job 1. and would have provoked God to destroy him without a cause.