REligion is as the Poles of the World, or that Atlas, I which (the Poets say) holds up Heaven;The neces­sitie of Re­ligion in State [...]. it stands on Earth and reacheth God. It is that which poiseth Societies and States below; for without the o­pinion of a Providence, to oversee and reckon with us, might, craft, and falshood would sway in the world alike with Men and Beasts; the conscience of good and evill would be all one. And it is that which enobleth man, erects his affections, and e­states him in a happinesse above nature: and in a word, it procures all blessings upon us. So that whe­ther we aime at a Spirituall, or (which is more to these times) a civill weale only, Religion is main­ly to be magnified.

II And as Religion upholds States, the Priest usu­ally, after the inward vertue of the Doctrine it self,Of the priest to Religion. [Page 2]is he upholds Religion. Religion can neither plant nor sustaine it selfe alone, and what support soever it have from the Prince, or the laws of a Nation, the Priest is as the soule of that power; all circum­stance and Ceremonies have their life from him; and it is our consent in his holy Calling, that keeps us from the singularitie of our owne imaginations. Though man of himself be Religious, to make men conspire in one Religion, they must have some thing singular to hold to. Though there may bee Religion, and a Congregation, there can hardly be a Church, where there is no Precentor.

III Of the meanes to set up the Priest.Now the gifts whereby the Priest retaines our reverence, are either Spirituall or Supernaturall, as of Prophesiing and working Miracles; or Natu­rall Externall, as the endowments and gloryes of this World: whereof the former shew where God is, the later where he hath been: and the for­mer proceed immediately from the Spirit, in the later men may concurre.

IV The order of these meanes in all Reli­gions.However God deales in truth, he seemes not at so much cost for maintaining the World, as for making it. In nature we see every thing for its Cre­ation requires a miraculous and divine hand, but planted once, God is not so conspicuous; but leaves it to the soyle, as it were, to stand and grow by it selfe: and so it would seeme to fare even with Re­ligion it selfe, which is such a superstruction above Nature; though it be planted by God, men must conserve it. The Church is like the Garden of E­den, which God mad [...], and set our Parents to dresse, and keepe it.

The severall formes of Religion which have [Page 3]swayed the world, in their times, (in pretence at least) have felt his arme, and expected ours; his arme of Di­vinitie, and ours of munificence; that the riches, and braveries of this world, whereupon men set greatest price, might adorne their doctrine; and not only the abstract and studious mindes, but sensuall affections al­so thereby be musd, and caught, and all our lusts there find repose. This is not only the mystery of Antichrist, and Idolatry, but the right of all Religion. The Israe­lites at first had their Tabernacle, and its attendants, by Gods appointment, glorious, however Aarons inward devotion shone, his Vestments and retinue too were very specious: but the Temple of Ierusalem, and the riches of the severall orders of the Priests thereof ex­cessive; and yet little enough to keep the people from Idolatry.

And Christianitie, as much as it excels all other Sects, for ought that wee know, can but expect the same lot. In planting of the Gospell (indeed) God shewed himselfe in signes and wonders; hee powred forth his Spirit, and accommodated it with a kindly soyle, the munificent affections of men, whereby it is growne in state and glory.

But though it was first propagated by such sedulity of the Spirit,, and God shewed himselfe therein, as much as ever; though Christ hath promised the Holy Ghost, thereby to preserve to himself a Church upon earth, unto the worlds end; wee now want the sense and proof of Gods presence, the Primitive times had; and may conceive he lookes not still to be tempted to miracles: Divine and humane meanes must concur.

That interest the Gospell hath gotten, these out­ward worldly braveries, after the plausiblenesse of the [Page 4]doctrine it selfe, are the best evidence we have left for Christianitie: the best, at least, we have to shew to one another. Riches and honours now must serve for the Spirit.

V The origi­nall and right of our Hierarchy.Those of the Ancient worthys that first propagated Christianitie, had neither Diocesse nor Parish, but the wide world before them: they had nothing of their own, yet such a Familiar had they of the Holy Ghost, they could want nothing. Then, all planting the same doctrine, every man had a care of all the Churches, and looked to the watering too of what was planted; and the people, as conscious of the truth they heard, took speciall order to preserve the same amongst them. Heroicke mindes not knowing in the world better how to bestow their estates, in testimony of their affection, erected Churches, and endowed them with priviledges, gave them Tyths and Oblations, un­to a competence of maintenance, they added super­fluitie, and with riches, gave honour and sway to the Clergie. Kings as was fore-prophesied, became the Churches nursing Fathers, and Queenes her nursing Mothers. They made Religion the busines of States, which now we make but a State instrument of. They had a care to fortifie Religion against the corruption of nature, and to recommend and seale their faith unto worse times: as if by a holy kinde of Simony, they would purchase the Holy Ghost, and buy the Prince of darknesse out of his dominions. They priviledged Churchmen to their owne cognizance, to arme and hearten them against sinne; that they might not only like Musitians play for a benevolence; but that Ma­gistrates themselves might not with more authoritie transgresse, than the Priest rebuke them. They held [Page 5]up degrees in the Church, as objects still for industry in the Priest, and reverence in the people; a reverence, which in a right way, halfe performes Religion. They constituted Bishops, and Archbishops; Churchmen for Church affaires, one of most tryed trust, and but one for expedition: where the Law is agreed upon, a single eye may see Justice; or most easily answer for it. Bishops for order at home, and Archbishops fur­ther (if we shall not seeme to be led by sounds) as ar­ches in metropolisses over other Bishops, arches unto the King and unto forreigne Churches, that though States differ, the communion of Saints might be pre­served, the Church might keep at unitie, and by uni­ted force repell heresie.

In no great Councell could the man of God bee baulked, that they might be sure to serve God before themselves; as secure, that while the Church prospe­red, and they had God amongst them, all was safe: and in Courts of Conscience, where the Lawes reach­ed not, they thought none so fit as the man of consci­ence, and ranked Bishops and Archbishops in honour with Dukes and Barons. And these things were fixt and certaine, to avoid the feaver of a quotidian can­vase, and that in standing counsell they might the more improve themselves, and profit others; and the law of Christ and his Church, be sure to receive no detriment; and for supply of mens mortalitie, they founded Colledges and Cathedrals. Thus they kept up mens hopes and Imaginations, making the Priest­hood answerably incomprehensible with their God; and the Crowne received lustre, in conjunction with the Miter. According to the rules of that great Ar­chitect, they built Ad usum, ad speciem, & ad firmita­tem, [Page 6]an Hierarchie for use, and shew, and an Hierar­chie for durance, as firme as lawes could make it: as conscious, that if the Clergie be so thin laid, that the people may looke through and round about it, it will soone fall into contempt, and Religion be exploded.

Thus Christianitie grew upon the world, mankind became throughly religious, and the Tempter was well nigh discouraged in his businesse. This was the flourishing state of Christs Church on earth, which we can only hope to have amended in Heaven. And herein, God be thanked, our Church of England had her share

Nor was this meerely matter of State, but a Reli­gious Policie. The ancient stile of Grants and Char­ters, for these matters, was Domino Deo nostro of­ferimus & dicamus, we give them unto God. And un­der the Law, God as he instituted them, tooke them to himselfe. For gifts and oblations he saith, Thou shalt give them me, Exod. 22.30. For Churches and Ora­tories, My House, Mat. 21.13. For Tythes, Will a man rob God? Malach. 3.9. For Lands, Ye shall offer unto the Lord an holy portion, Ezek. 4 5.1. For their persons and Honours, Touch not mine Annointed, nor doe my Pro­phets no harme, Psal. 105.15. And the same Law, Saint Paul presseth under the Gospell, 1 Cor. 9.13, 14. 1. Tim. 5.17, 18. Though we have some difference in the manner of Worship, Sacrifice and severall Cere­monies being abolished; there is the same substance for Guides in Gods worship, which is the Reason of the Law, as the Prophet Isaiah, in the name of the Lord foretold, Isaiah 66.21. And I will take of them for Priests and for Levites, saith the Lord: Priests hee saith, not meerely Laymen, nor meerely Priests, but [Page 7]severall degrees, Priests and Levites. This is a princi­pall branch of that honouring God with our Sub­stance, which is enjoyned, Prov. 3.9. what we relieve the poore with, is not so much our Almes, as their ex­igence; and as necessitie exacts it, it quickly perisheth. But these Donations, as they savour of a more inward and deeper Pietie, are of a more lasting substance. Be­sides, the eternall Treasures we lay up for our selves, we provide for the perpetuitie of Religion unto after Ages of men, and may be said to honour God not on­ly in our selves, but in all wee gaine to honour him.

But for the Hierarchie, because that is most stuck at. First, wee must conceive order and decency long before riches, and the favour of States in the Church. It was many Ages, and the Gospell had a large spread, before Emperours were reclaimed to Chri­stianitie. And though wee have no speciall rule from Christ himselfe, for those rounds of Order, but the Originall of our Church Government, through those Mists of times, bee scarce percepti­ble; If wee trace Episcopacy backwards (howe­ver the favours of the World came in by degrees) wee shall resolve it upon the Apostles Age, and finde the like presumptions in Reason for our Priest­hood, as for our Sabboth. As the magnificence of the Jewish Church was commanded by God himselfe; the same Providence, though in a secret way, would seeme to have introduced our Church Discipline. Our Saviour came rather to plant Pi­etie, than Government; that as absolutely neces­sary he provided for, and left-Government for the worke of time, and a Testimony of his Doctrines Approbation.

Though he condemn'd the Ambition of honour in his Disciples, more than to glorifie God thereby, and make them more beneficent and serviceable unto o­thers; never was there greater friend to order and go­vernment, hee stood for Caesar, and hee stood for God, and would have the Scribes and Pharisees themselves, in Moses Chaire, observed. As him­selfe assum'd the Title of Lord and Master, he allow­ed of a Maximus and a Minimus amongst his Disci­ples, so the greatest became as the least, to serve and minister to the rest. At his departure, hee had many things to say unto his Disciples, which then they could not beare, but the Holy Ghost hee promised them should abide with them, and leade them into all truth: And secondly, bring to their remembrance whatsoever he had told them. What the many things wanting our Saviour meant, might be, is difficult. E­thicen Christianam, Rules for private life hee had laid himselfe, they would need only a Remembrancer for them. But Politia Ecclesiastica, this point of Disci­pline, for Church government, seemes a truth as then untaught; and being such a maine thing, and requir­ing time to make the World capable of it, me thinks we should hold a reverend esteeme of what wee finde so setled; whether by the Apostles, or their succes­sors. The Holy Ghost was sufficient warrant for the Apostles, and the abiding of the Holy Ghost, suggests a regard to their Successors, and hereunto perhaps that speech is to be referred, Matth. 28.20. Lo, I am with you allway even to the end of the World. Popish ex­travagancies as they have not the like necessitie, nor the like antiquitie, have not the like plea with govern­ment. Humilitie garnished with miracles, or a mi­raculous [Page 9]humilitie, which our Saviour himselfe pra­ctised, was the likeliest way in reason, at first for the planting of the Gospell of humilitie. It was reverend in it selfe, and unlike to provoke the jealousie of States: honour comes kindely est of it self, and shews most glorious when it is rather found than sought. Yet it is Gods owne promise, that he that humbleth himselfe should be exal [...]ed. It is the honour of Chri­stianitie, that it could deserve honour while it dispised it. As the people would have taken our Saviour, and made him King, 'tis like they fastened favours upon his followers. And miracles ceasing, the legall asser­ting of some Church discipline was in reason wor­thy of Acceptation. It cannot bee doubted, but the Apostles were the Patriarchs or Grandfathers of the Church. The number of twelve was not with­out a Mysterie, and the precise supply of that num­ber, in the Election of Matt [...]i [...]s, proves a prece­dence in them, above the Seven it Disciples. As they begot sons to God, they adopted fellow labourers into their Ministerie, such (no doubt) as observed their Fathers while they lived, and so farre approved of the benefit of that order they found under them, that they maintain'd it after their dissolutions. As the twelve were call'd first, the Evangelists make speciall mention of their names, and their families, as whom they ought to honour. They were more conversant with Christ, and more instructed by him, and conti­nued with him unto the end. And after his Resurre­ction he applyed himselfe especially to them. Then hee renewed their Commission with a Sicut misit me Pater, to boote, which may extend to Jurisdiction and Ordination; Ordination of the Clergie, and Ju­risdiction [Page 10]over the whole Church; and to enable them for such service, he made good his promise of the Holy Ghost, and gave them power of binding and loosing sins. Saint Paul I am sure assumed this Authority to himselfe, hee counted himselfe a Ma­ster-builder, whose office is to order the worke, and command inferiour Workmen: hee exercised a Legislative power; hee excommunicated (for in­stance) the Incestuous Person, and againe restored him; as may bee seene in his Epistles, which all a­bound with Canons and Constitutions Ecclesiasti­call. This power of ordering Church affaires, hee further propagated to Timothy, and Titus; as appeares in the Rules and directions to them. And so (for it would be tedious to name particulars) it would seeme to have beene derived to our times. Whe­ther our forme of Church Government came from the light of nature, and the Iewish patterne (for rea­son extols it,See B. An­drews Anal. and * there is a correspondence between the Jewish and the Christian Hierarchie,) or from a speciall Illumination and motion of the Spirit of God; (which the former times exceld in) it is as needlesse, as hard to distinguish, perhaps all concur'd, however Christ we see,See Archbi­shop of Ar­maghs O­rig. Apoc. 1.20. * approves of such Bishops, and honours them with the Title of Starres, and An­gels (as Diabolicall as some would make them) and * Calvin and Luther themselves could not but approve of this Government,See Masons additions. and (waveing the name) came as neere unto an Episcopall forme as the iniquitie of their times would admit. Though we determine not, whether Iure Divino, or humano, It will suffice us E­piscopacy is rightly constituted.

VI It were to be wished indeed our Doctrine had still the same Primitive Testimony,The Primi­tive assistāce of the Spi­rit to bee wisht, not expected. and our Ministery that visible Assistance of Divinity, the first times of the Church enjoyed; which a Simon Magus could prize above riches, which shewed men nearer favourites with God, than riches make them with Kings; which might confound, and stop the mouthes of all gaine­sayers, and all men be wholly convinced and compel­led to obedience. But we can no more expect these now, than they at first could challenge our Privi­ledges.

Such assiduity and open violence of the Spirit, though necessary for times otherwise anticipated, where Christianity hath once advanced its banners and engaged the world, would render our Faith not worth God ha' mercy.

That humble temper and exemplary lowlinesse of Spirit, could our Church assuredly bee furnished with it, hath a winning grace, and bravery above State. Heathens have seene its beauty, and beene enamour'd on it. But its chiefest efficacy is with minds already pious, which (God knowes) is the smallest part of mankinde, and such Ornaments being at no certainty, no not in Church-men, such supplements as may bee had, for establishing Religion, are to bee allow­ed it.

It was our Saviours owne Precept to his Disciples, Be wise as Serpents, but innocent as Doves, Christianity and Policy, the wisedome of Serpents, and the inno­cence of Doves, may stand together, and while wee are but as sheepe amongst wolves, it is but necessary they should. The leaders that are upon such hard service, had need have the best provision, and the [Page 12]best order, that may bee, the best to preserve them­selves, and advance the Church. Forreigne plants we know are choyce, and require a speciall care, and Christianity being such a supernaturall stem, will need; and being so Noble, will deserve our best foste­ring.

When God sends Angels Embassadors to men, hee puts them in humane shapes, the better to comply with human nature. But when men are to act Gods part, they had need put on all the Divinity that may be. Riches and honours are not opposite to humility, but make more conspicuous. Though a Divine shew more sa­cred without either staffe, or scrip, as hee that hath wholly cast off this world, for his hopes in another; a knap-sacke and sword now is thought no luggage; whilst we are men, and most part flesh and bloud, the Elements we consist of would find some likely nu [...]ri­ment, and the supports of this life, not wholly bee neglected. It was a sad, but sage consideration of the Poet,

We would have a Learned and Religious Clergie, otherwise wee have small hopes they should make o­thers such; but we shall hardly find learning or Piety flourish without these encouragements. To passe by the improbity of Poverty, which is far above that of plenty; Though knowledge as the light of the soule, for it selfe be desirable, men steare not thitherward, unlesse their other desires be otherwise satisfied, or learning seeme the meanes to satisfie them. Or how forward [Page 13]soever they may bee to learne, to make them teach, they must yet have some further incentive. Or though good natures might so farre exalt their mindes, expe­rienced Parents, while it is in their power, will be wa­ry how they dedicate and breed up a son to a studious beggery. We must expect Priests, with a curse, of the lowest of the people, or the halt and the maimed out of greater families, if Divinity and the service of God cannot advance, like the Law, or the sword, or one of the twenty foure companies. The gifts of mi­racles, of infallibility, and Prophesiing cease, and ex­pect wee the Spirit of selfe-denyall as fresh as ever? The wisest Law-givers have beene wont to consider men, In massa corrupta, averse from all good, and only to be reclaimed by reward, and punishment: and hath this last thrifty Age discovered a new way, to put these accounts upon the world to come? Or only to be liberall in her punishments? Those that travaile to Rome, or Ierusalem, what satisfaction soever they pro­mise themselves, at their Journies end, are glad to turne in sometimes by the way, and refresh themselves in other Cities, and meaner Innes; and by such dis­creet stayes, hasten their course.

Such a Journey have wee to that heavenly Canaan, (a Journey I account it, not an anxious Pilgrimage,) though the rest we promise our selves there, be above all the repasts of the way, and those especially that convert sinners, have the assurance to shine like Starres in the Firmament; to support fraile nature, and keepe a sense of what wee expect, the hospitality of this world is intended us. Though our devotion lye for Heaven, Riches, Honours, and pleasures, all the glo­ries of this light may bee our bayting places; so wee [Page 14]make this world but as the City we passe through, not inhabit; and these braveries but as vyands to refresh, not luggage to hinder our journey. This world is an honest Inne, the inordinate Affections, and dotage of the guests, make a brothell of it. Could our guides sustaine themselves with the hopes of the world to come, it must needs put mettle into us. Who would not more cheerefully follow such Leaders? and could our Law-givers be exemplary herein, it might excite our guides. But they being of the same mold with us, why should we expect it? why should wee stomacke them the repast we allow our selves? and looke that they should forfeite all for us? It argues disproportioned mindes, to affect such disproportion. We must not stand on what we would have, but what is just, and equall.

VII Since then Religion is such a ground of happinesse, and riches and honors,The sin of Sacriledge. now such maine props of Re­ligion; justly hath Sacriledge, or the diminution here­of, beene ever accounted the highest, the boldest and the damnablest sin in the world. Supplant Religion, and we dissolve all the tyes betwixt God and men; we weigh anchor, and fall to Sea again, the Sea of vulgar passions. Other mischiefes have their limits, they hurt but one or other, and there is an end. But this strikes at goodnes it selfe, it sets the world besides its hinges, & sweeps our peace from off the earth God, the King, and all of us, are thereby damnified. He hath a heart of Iron, a salvage, and Cyclopike breast, that can in­vade Heaven and rob God, that can pull downe the Prerogative of the King, and his Crowne too, and spoyle mankind of their safety. Heathens themselves have alwayes had more reverence to things dedicated [Page 15]unto their gods, and to violate but the Religion of o­ther Countryes, though much more vaine than their owne, looked so monstrous, that it was ever accounted inauspicious; and the wrongs done to a false Deity, car­ryed an horror with it, and was usually revenged by the true one. Histories abound with such monuments, and it was long ere this crime was knowne in Christ­endome.

VIII Yet now, though we love not to speake plainely of Church riches, there are foure Colours for Sacriledge;The colours for Sacri­ledge dis­pelled. Revenge, conscience, convenience, and covetousnesse; which together, and a part, threaten havocke.

First, (for our angry Passions usually lead in these tumultuary courses) men cry out upon the insolence of the Bishops, that they have severall times endangered the liberty of the State; and now they have them in their power, they will root out them. Rome, the truth is, Rome the place of the Imperiall seate, hath given ground for such reasoning. When it enjoyed all the happinesse this life is capable of, it grew exorbitant. That state which seem'd above forreigne casualty, laboured with its owne happinesse, and from its height (which is the course of worldy things) found way to ebbe againe.

The Bishops there too conscious of their own great­nesse, and the influence they had upon the State, not content with their Primacy, abused Religion into Poli­cie; and casting off all moderation, the Pope devoured the Emperour. Thus the Head of the Church degene­rated into a monster, and drew the whole world after him. In reaching at Temporall Sovereignty, he broke the Spirituall unity, and the wound got the obduration to become incurable; hee disdaining once to come to the barre as a delinquent, having power to his wicked­nesse.

I defend not Rome, nor shall I excuse our owne late Bishops. Liberty is our common birth-right, which ought to be deare unto us next our Faith. But their ma­lice, whatsoever we conceive it, hath not beene so con­tagious, I hope, as to pollute all they touched, so that Episcopacie, the office it selfe, cannot again be hallow­ed. Though Bishops have abused their power to oppres­sion (oppression, which is the proper sin of Power) this world is no state of perfection, other men will doe as much; the abuse of things must not take away their use. By that Rule we shall neither have Magistrate, nor peo­ple, in that all have sinned. To decry an Office, an office (as hath been shewen) rightly instituted, for some men in it, is an Act for mad men, not for Legislators; wise­men cannot be in earnest. It were a course to deale with an enemy, when we have him in our Power, to make sure work. But God and our selves are herein interest. Offices are Gods, though men are in them, and God catcheth not advantages against us. Lastly, our revenge will light upon our own pates, we shall pull out our own eyes, and dash out our own brains. We sh [...]ll soone find and rue the losse of such order. If we feare the Tyran­nie of Bishops themselves, we consider not we have a Gracious King, and shal have Parliaments to do Justice. If we feare their drawing towards Rome, we forget our Praemunire. If we feare their setting up the King, their will be more feare of more active Instruments. Some­thing must be left to God, and the goodnes of Princes.

Secondly, some from our Saviours words, Mat. 23.8 But be not yee called Rabbi, &c. damne all superintenden­cie in men in holy orders, as unlawfull and Antichristi­an. But all the world may see, it is the Pharisaicall vain-glorious Affectation to be magnified of men, ver. 5.6. not the Authority, or the title and preheminence [Page 17]to God-ward, is here forbidden. And otherwise, the Precept (being given to the people and the Disciples, v. 1.) will serve to pull down temporall Lords, and the Presbyterians too as well as Bishops. Nor is there any reason the rule, vos autem non sic, when it is laid betwixt the Princes of the Gentiles, and the Disciples alone, Ch. 20.27. (as here betwixt the Pharisees and the multitude) should carry a harder interpretation.

Though the Disciples onely happened to be present, when mother Zebede gave the occasion of the words, they were men by nature, how ever Disciples by cal­ling; and when we extend prohibitions to them beyond their persons, they usually represent not Ministers alone but all Christians whatsoever: vice may bee more un­seemly in Clergy men, but it is as unlawful in all Christi­ans. But against the power and authority of Divines in Temporall affaires, they further presse the practice of the Apostles Acts 6.2. and Reason from thence, That it is too much for Divines to be knowing men in busines of estate, and to understand the Rules and Lawes of go­vernment. But first, the provision for the poore, about which the question is, was laid at the Apostles feete, to be distributed by them, Acts 4.35. Secondly, though the Apostles thought not meet to leave the word of God wherewith the world, as yet was not acquainted, to wait on Tables, which was below their ministery; It shewes their understanding, and authority, in that they gave or­der for fit Stewards and Overseers. Thirdly, these men make Divines men of too narrow capacities, and set Gods Law and mans at too great distance, If States-men have soules to bee saved, whereunto the Ministery may contribute. If the heathen Oratour must be seen in all the arts, and nooks of learning, the Christian Doctor had need bee bard no field of knowledge, for the soule [Page 18]he is to look to, is thrice more worth than the goods of Fortune. Our Brethren of Scotland and all it seems are out, who take their Church-men along in their weigh­tyest affaires, and their Sermons here in England they say savoured of some thing more than pure preaching of the Gospell.

The Clergie are men, men of liberall education, they wade through the Arts, ere they come at divinity, wher­by (me thinks) they should be capable of human affaires with other men. And Divinity can bee no hinderance. Perhaps they are better seene in Ecclesiasticall matters, and therefore may arrogate them as their peculiar, but for us to exclude them our Councells, as an abject ge­neration, who have the deepest share in Gods promise of assistance, and give the best Authority to resolutions, comming in the Name of God, cannot proceed either from good policy or Religion. The Priest-hood a­mongst the Iewes had a hand in all Temporall affaires, and in matters meerely of order and governement, and no way Typicall, Iewes (as hath beene said) may bee Presidents for Christians. The Apostles perhaps at first exercised none other Authority but the Spiri­tuall power of excommunication, to withhold the Ordinances, and forbid Communion which delin­quents, and left further censures to the Secular Magi­strate. But when Princes received the Gospell, they requited the Ministers thereof with a share of their power, and magnified their authority with the glory of these Ministers.

Perhaps it had been sinne in them at first not to have honoured the Gospell: but for us to devest it, is more out of question.

Their Voyces in Parliament, &c, may seeme mat­ters of small moment, for the publike peace. But be­sides [Page 19]the dishonour to Religion, they are of dangerous consequence, for the same reason that shall invalid them, may as well overthrow the whole Fabrick of the Church. And it is to be feared it is some mens aime to effect that by degrees, which at once they find not feasable. The Prelate spoke not by rote, who said they would serve them as High-way men doe honest Travellers, first gag, and bind, then rifle them.

Thirdly, they pretend a convenience in pulling down Order and Government in the Church, to buy in Im­propriations, and set up preaching. Preaching in deede and labouring in the Word have high Attributes in Scripture, as of introducing grace, and working faith, &c. and the Gospell at first being committed to the bo­somes of men, the only way then of propagating thereof was Sermon-wise, by a kinde of Preaching, Christ thus taught the people, and instituted his Disciples to this Annunciation. But their preaching was not the same in use with us, theirs had its Authoritie from the Spirit, they spake by, which wee borrow from their writings. Any way of publishing and promoting the Gospell, is preaching in the Scriptures sense, as well as our expo­sition of Scripture, the word [...] involves them all, nor can the foresaid Attributes, be appropriated to that which we call preaching. Saint Paul laboured in the Gospell, before there was a Gospell written; hee laboured by word and writing, by constituting Ca­nons, and in seeing them observ'd: and now not only ex­temporary Expositions, but all effectuall meanes for the propagation of the Tenor thereof, is the Ordinance of God, and no doubt his free Spirit accordingly con­ferreth grace and faith by them: Whether they bee Doctrinall, by word, and writing, by catechisme to young beginners, by reading of the Scriptures, Apo­chryphall [Page 20]Bookes, divine Homilies, or other profita­ble discourses: or after institution magisteriall by en­acting and establishing good lawes, as Kings and Em­perours (we know) being converted, by their Edicts, in an instant, more advanced the Gospell, than pri­vate Preachers with many Sermons in many ages, though otherwise they had extraordinary assistance of the Spirit. The Gospell may and must be preach'd in every Court, that is, Christs law must be there preser­ved; and though that bee not the proper place for teaching, there may happen to bee as effectuall Ser­mons, for the promotion of the Gospell, from the Bench, as from the Pulpit, where men of power meet and draw things to a point, there, there is preaching po­werfull. Thus some particular Bishops have had the oportunitie to doe more good, than all the Cler­gie in their Diocesse againe. Neither in words a­lone, but in workes of pietie, and businesse of State, Christ may be advanced, Lay-men may, but Ministers more especially must, thus Evangelize. Our preaching and practising, and writing, and Government, are all twines of that Mother preaching in Scripture: Let preaching be the eldest and the fairest sister; their dow­ties and their vertues may be alike, we must not set too great a price on one, to disparage the rest; or because preaching was first of all, reduce Christianity to its prin­ciples, and hold there. This were, as if because Writing was before Printing, and then had high elogies amongst the ancients, we should renounce the benefit of Prin­ting, to hold to Writing only, or prefer it before Prin­ting. This is the grand imposture and illusion of the Age. Preaching is cryed up, nought but Preaching, God knowes a sorry kind of Preacding, when nobler helpes should share. Its to bee feared they would serve the [Page 21]Clergie, as the Fox in the fable did the Crow, com­mend their voices, till they let goe their morsells: where wee heare knowledge is confined, wee cannot thinke libertas Prophetandi, shall have its scope. As in Reason we excell beasts: Elocution, whereby we readi­lyest conveigh our conceit to others, exalts us amongst men. Sermons may be most apposite to the maladies of the hearers; and best fit for their affections, they most readily catch, and transport furthest. The Prea­cher, like as skillfull Physition, can varie his recipe ac­cording to the exigence of the patient: hee can cast his discourse into what mould or forme he please: he can insinuate, and creepe upon particulars, how ever prepos­sess'd, and as occasion serves, invade or surp [...]ise the Affections: he can give food to healthy, and physick to diseased minds. And the very act of Preaching, the countenance and gesture, adde life to words, and have a singular energie over bare reading; for thus they make all they deliver new, as it were, and their owne; when the other way it seemes but flat, and borrowed; they set forth Christ and his Doctrine with more pompe unto our soules: and in pressing Scripture make it like bruised Spices, more ravishing. Yet its long of us, and our corrupt affections, if Sermons car­ry it; we are more for sauce than meate, more tickled with the momentany dresse, and relish of the worke­man, than the meate which endureth. As diseases are commonly alike in different men, the same reme­dies were wee attentive might serve our severall soules, as doe our bodies. God no doubt was both able and willing to prescribe Catholike Re­medies, for all our Maladies in his Word: and Men usually more sufficiently expresse them­selves by writing, than by word of mouth; [Page 22]upon deliberation, than on the suddaine; nay, extem­porary discourses, like our actions, are subject to ex­travagancy, and oft times derogate from the Majestie of Scripture, and the evidence of the Spirit therein: So that Government, and good lawes, had need to order all; and the Scripture is that all must bee ordered by. It is bare Text alone that gives the minde repose, and grounds beliefe. As we confine not our selves only to set formes of doctrine, to stint the Spirit; It is good we should have some things set and fixt to stint humane extravagancies: lest Religion become meerely mat­ter of Phansy, and the Church be converted into a Ba­bel. It were ingratitude against the Spirit, to slight such grounds as he hath laid us; and presumption still whol­ly to relye on him: but the middle way, to hold some thing certaine, and attend his further motions is safe. Preaching, and practice, and writing, and govern­ment, are all usefull in the Church towards others, yet where wee have but the Gospell it selfe read, none of them is absolutely necessarie to salvation. But if wee must compare them, though they are best together, go­vernment to us now, is no lesse necessary than that which we call preaching. It extends it selfe to a larger forme, and it is that must keepe preaching and all in or­der. Preaching may bee more necessary for the plan­ting of a Church, but government, as it is more noble▪ is more necessary where a Church is planted. The Church of Christ is never so setled, but it is militant here on earth, and had need of the best marshalling in ranke and fyle: The enemy will finde a gap, or where to make one, if there bee not some Generall to over­looke, some Commander to ride the round, and see the watch set, one that for place, and power, need not feare the face of man. Unlesse we dislike our Religion, [Page 23]there is no reason we should find fault with our Govern­ment. If Religion have not much of the image of ju­stice in it, a sword sometimes to determine us, aswell as a ballance to weigh truth, her ballance will be despised. As I have no faith in charmes, I am not wholly for preaching, that bare talking way, without the Spirit, is not like government, to settle men in an habituate course of pietie. It rather puzzels the beliefe, than actuates our obedience. But with degrees of promotion, indu­stry and learning, and so preaching it selfe, must neces­sarily fall. And the more ordinate Church Govern­ment, and the more concentrate to unitie it is, it agreeth better with Monarchy, and holds better harmony with its head, which is Christ. In the office of a Bishop, an Archbishop, or a Patriarch, as strange as it may sound, Calvin himselfe could see no hurt, while they were sub­ject unto Christ, an Emperour, and a generall Councell.Inst. 4.4 4. And how far the like were not againe to be endeavou­red, were a disqu [...]tision becoming states truly Christian, for by this means, as the promise of Christ to the Cler­gie should have its regard, states might enjoy the deli­bera [...]ions of the whole Church, though they retaine the liberty of admitting or rejecting their Counsels. It is seene in all estates, Quae communiter possidentur commu­niter negliguntur, the very dividing is the destruction of power; what can an ordinary man do? or who will care for shewing himselfe in commotions, when the danger shall be his owne, and many must share in the honour? Let not men flatter themselves too much in their pro­ject of changing the use of riches without taking them from the Church, though things perhaps may be bet­ter carried both amongst Bishops, and downe to the in­feriour Clergie, there may be rapine in honours aswell as in riches, If we take them from God and Religion, [Page 24]though we cannot convert them to our-secular uses: If there be lesse of private advantage, there may be more of malic [...] in it: but there may be of advantage, in pul­ling downe others, to get into their places. Absalon him­selfe had other pretences, when in his heart he said, O that I were made judge in the Land. But it concernes them that but alter things consecrate, to be sure it be to the better; for the scandall of innovation goes further than the thing reformed. Mutato Sacerdotio mutatur etiam & Lex, saith the Apostle, and the dishonouring of the Priest hood will expose it to contempt, and in the end, its to be feared, prove the bane of Religion. I condemne not Chu [...]che, which have not, or cannot arrive at our happinesse; for there is great odds, inter Ecclesiam con­stituendam, & constitutam. Pietie is the principall, and as we condemne no Church that holds but that unum necessarium of Pietie, so mee thinkes none should con­demne us for asserting of Pietie, by so regular govern­ment. But it is fitter they aspire to our state, than think of reducing us to their condition: with us that of Peter to Ananias must take place, Act. 5.4. While it re­mained was it not thine owne? but now thou hast de­ceived not men but God. It is a fearefull sentence of God to Samuel, upon the Israelites, Sam. 8.7. Hearken unto the voice of the People — for they have not reje­cted thee, but they have rejected mee, that I should reigne over them. If Nemo potest mutare concessum in alterius praejudicium, shall wee without licence from God, take away what was truly given him? This breach how small soever at a part, will open a gap to all the Churches patrimony: And though it bee but matter of Discipline we talke of; I pray God such dis­honour to the discipline, entrench not soone upon the Doctrine it selfe, and bring that in question. Though [Page 25]our neighbours of Scotland and the Low Countryes, though the emulation of adversaries, as yet keepe up­right; with their forme of government; When in cold bloud we shall feele the inconveniences even of the re­formed discipline, as they call it; and consider how much we have been out; I pray God we come not to begin a­gain at Rome, or Palestine, or Palestine, as now it is, so find the way to us. For who shall animate Princes for Reli­gion, when the Priest must keep at distance? This que­stion in England will be of dangerous consequence in Christendome.

Lastly, such prophane ones as spoyle for the boo­ty, how ever they please themselves in their fury, will one day finde a curse goe along with their prey, which like Achans execrable thing, will ruine them­selves, and their families. They forfeit their confidence in a providence, and that comfort in their brethren and their own breasts, which should be their life and stay, in time of trouble. They usually dye forlorne of God, and men, miserable, disconsolate, and detested: and yet have more to answer for in the world to come.

IX. The Con­clusion.The Church of England (God be thanked) yet re­taines the face of a Church. How ever for riches and honours, she comes short of her selfe in former times, she comes behind few Churches in Christendome. We have tythes and oblations, Bishops and governours, rich Colledges and Cathedrals, large priviledges & endow­ments; such as might make men that like not our Do­ctrine, fall in love with our discipline, and in admiring these glories, adore the Divinity that provok'd them. She is like the Vine of God in the 80. Psalm. O let not the wild Bore out of the Forrest breake downe her branches, nor the little Foxes devoure her grapes. If we have neither so much Piety nor Policy as to contribute to the propa­gation [Page 26]of our order abroad, nor the promoting of Reli­gion at home; nor to make satisfaction to the Church (as the Lord Bacon would have it) for the wrongs of our forefathers. Let us not be guilty of so much Atheism, as to withdraw its maintenance. Let us not let goe our an­chorage, and cast our selvs upon the fluctuations of peo­ple. If the Clergy in its height have abused these bles­sings to their worldly ends (as all estates on earth are subject to abuse) If their happinesse have made them wanton. If to the keyes and their spirituall sword, they be catching at the Temporall, and there be something in their honours, which may occasion them to looke to Rome-ward: Let the curbe of Law hold them to their way, and the Trienniall Review look as austere on them as on Projectors. What restivenesse soever they have contracted, let provision bee made by wholsome discipline to reclaime them, but withhold not their pro­vender to abate their service. Let us not pursue Vices or Persons so far as to violate offices, offices which have not contracted such guilt, but they may be regenerated. Let us not defeate the charity of our pious Predecessors. Let us not dishonour our State, and the Age we live in. Let us not rob Religion of its Ornaments, the Priest of his Reverence, and God of his Glory. In a word, let us not so flye from Rome, as to fall into the mouth of Hell, and rob God, to enrich the Devill againe.