FOR Sion sake I cannot hold my peace, who am a true lover of the Church of England in its doctrine, ceremony and discipline; I believe the purest and Apostolical of any Christian Church in the world; O my bowels, my bowels are troubled within me! When I saw the violent endeavours of some, who should be more tender of the Churches welfare, peace, and honour, that profess themselves true sons of it, yet their actings do manifest the contrary, so incongruous to the princi­ples of reason, piety, and prudence, that in the just re­storation of orthodox, holy, and learned men into their spiritual livings and promotions, they would restablish the wicked debauched Clergy, who are notoriously scan­dalous, and have been the overthrow of our most glo­rious Church, the reproach of Protestant Religion, and the just odium of the people in this Nation; that I won­der as St. Austin could not be restrained from writing his excellent Notions of the City of God, quippe zelo do­mus Dei exardescens, because he was inflamed with the [Page 2] zeal of Gods house, that I see not many Pens taken as it were from the wings of a Seraphim, and inflamed with a coal from the Altar to declare their zeal for the Temple of God against drunkards, swearers, prohane persons, who should be scourged out as they were de­servedly by Cromwell, that flagellum Dei, the rod of Gods correction upon the Nation, and overthrown as the buyers, and sellers, and money-changers; nay the gates thereof as of Paradise should be shut up against them, that they never offer sacrifice of polluted lips more, who have caused the offering of the Lord to be abhor­red in the Sanctuary like Elies sons. What though they were erected by an extraneous power, which judged in the throne of Gods Church, as well as in the Courts of civil judicature over his Majesties subjects! yet the persons of such Clergy known so infamously scandalous, that the Countrey ringed with the common fame of their vices, witnesses many produced to attest the rea­lity of their crimes, that they were not forged calum­niations, and still are in readiness to assert the same up­on oath, shall we in all haste restore them before the matters of charge be cleared, whereof they still still stand accused? As I saw then their deprivations from their livings was not much judged, their very Friends being ashamed to solicite their cause before an Usurped pow­er; so their present restitution in the countrey to their places is so far from being desired, that the very name­ing of their return is so odious to the people, that it cannot be heard with any patience. I speak of such Clergy as have been deprived purely upon the account of scandall by the pretended Act of Cromwell, as for common drinking, swearing and carding and dicing in an Ale-house, or in other publike houses; and not of those who were wickedly thrust out of their livings for the constant tenure of a good Conscience, adhering to their principle of Loyalty to the King, and obedience to the established orders of the Church; so that if there shall be a promiscuous reduction of them all into their Chur­ches [Page 3]without any special note of discrimination upon them, who are worthy; and who are not; who suffici­ent for the Ministry, and who are not; but all rush in a croud to the Churches Patrimony, and celebrate her sacred offices, wicked and ungodly with their unsancti­fied lips, and hands to offer up sacrifices for the people, as if the flood gates were let open to irreligion and prophaness upon this change, for debauched livers to swim in the Sea of their former lust and pleasure, and not the way open to piety, strictness and order amongst all ranks of men, and Ministers especially; if this be the fruits of Gods mercies and deliverances to us, which have been wonderfull to the acknowledgement of our enemies, we must not expect a blessing from hea­ven upon the Nation, nor the long continuance of our Church in its excellent constitution: but as Hooker observed, it had but the Age of a man in its best estate, when it flourished with the outward riches of honour and glory, to the envy and admiration of other Nati­on, we may fear it will live but the day of an infant, that is unnaturally born, when it shall cherish and nou­rish such monsters and Vipers in its brest as scandalous Ministers to feed upon her milk, who will afterwards with more cruelty then Nero, not only detest but eat out the very bowels of this their tender Mother.

The reasons which should induce then all honest Sons of the Church of England for the present stop, and admission of such injustice, especially they which are in Authority, and have their daily emanation from the Head of our gracious Soveraign to cherish and en­liven their just actions and Counsels, for the happy establishment of our Church and Kingdom: let them impartially weigh the merit of the cause, in the ballance of reason, justice, and conscience, and then it will ap­pear I hope to their full satisfaction, for piety sake, prudence, fame, and our Churches honour, they should not be restored, but at present suspended, untill a reex­amination of their case before a lawfull Authority is [Page 4]made to have the depositions of the same witnesses upon their oaths, who are ready to appear; and who should seem against this Christian proposall which savours so much of equity I know not; but all men are rather bound to have wickedness brought to light, and that which is the work of the devil to shame and confusi­on, considering the nature of offence in a Minister who is a publike person doth draw a reproach upon religion and the heavenly calling he hath taken upon him: that his ejection from the Church, when he hath ministred a just scandall to the people instead of a good exam­ple, is but a punishment commensurate with his crime, that deserves no less then deprivation, if not a to­tall exclusion ab officio & beneficio while he lives, of which we shall speak more fully afterwards.

1. Because such have violated and broken their sa­cred vow and promise at their ordination, when they were made Deacons and Priests by the Bishop; and this doth so evidently appear by the solemn charge that the Bishop doth impose upon their calling into these de­grees and offices in the Church, that any one who reads the book of Ordination may see how justly they have merited their ejection out of the Church by having less conscience then Infidels, among whom the bonds of covenant and vows are sacred; yet these violate their oath, break their faith, evacuate their promise, be­traying that singular trust and charge which the Bishop doth repose in them when he consecrates their persons to so high a calling, as Deacon and Priest, which is done with that admirable solemnity, to inforce the deeper impression of reverence and obedience to Ordination, that which must needs prefer it above all other Eccle­siastical Ordinances. Now let us hear what the Bishop giveth in to his Candidate when he ordains a Deacon or a Priest: First he solemnly put them in mind of their duty, the greatness of their office, the danger and fear­full consequence that follows the neglect.Book of Ord. p. 2. Have alwayes printed in your remembrance, saith he, how great a trea­sure [Page 5]is committed to your charge; [What treasure is this? that is, the souls of the people, which are of more inva­luable price, then the treasures of many worlds,] for they be the sheepe of Christ, which be bought with his death, and for whom he shed his blood; the Church and congre­gation whom you must serve, is his Spouse and body; if it chance the same Church, or member thereof, take any hurt or hinderance by reason of your negligence, you know the greatness of the fault, and also that horrible punish­ment doth ensue. Can there any thing more divinely be uttered for the demonstration of a Ministers duty, and the setting forth his charge with terror, in case he should break the same, which no doubt is a sin of that nature of provocation, as not only draws him before the Ecclesiastical seat of Judicature, whereby he will be judged worthy of deprivation, but also before the judge­ment seat of God, whereby he will be arraigned unto condemnation! For if the breach of vows and promises is a sin contrary to the light and practice of the Gen­tiles, who were faithfull performers of what they pro­mised before their Gods and their Priests; much more doth a Christian, and a Minister offend the Almighty, before whom, and his Bishops, and Presbyters he doth make a solemn vow at Ordination, and then breaks it. Let us hear further what he engages to. Will you give your faithfull diligence, saith the Bishop, alwayes so to minister the doctrine, and Sacraments, and discipline of Christ, as the Lord hath commanded, and as the Realm hath received the same according to the commandment of God? I will, saith he, by the help of God. What shall we say of him that went out of the Church to spue before the consecration of the Sacrament, because he had overcharged his stomack with drink; hath not he broken his vow of ordination, and is worthy of ejection? Will you be diligent to frame and fashon your own selves and your families according to the doctrine of Christ, and to make both your selves and your families as much as in you lyeth, wholesome examples and [Page 6]spectacles to the flock of Christ Jesus? I will saith the Priest apply my self, the Lord being my help. Certainly thou prophane man, shalt be judged out of thy own mouth, who hast been an example of wickedness, a leader of the people to the gates of Hell and destruction, who hast the keyes put into thy hands by ordination, to open the doors of Heaven. If this be suffered, what conscience will the people have of their vows & promises, when they see the Priest or Deacon go away unpunished, whose in­tegrity of life being a condition whereby he is received into holy orders, the wilfull breach thereof deserves no less upon proof then the degrading him from the work of the Ministry, and forfeiting his living by scan­dall; when he that breaks his trust in any civil office, that he holds in the Kingdom, is adjudged worthy of being displaced; much more who beareth rule in the Church of God ought upon misbehaviour forthwith to be expelled.

2. These scandalous Ministers have corrupted our Gentry and most ingenuous spirits in the Nation with speculative and practical Atheism, that religion is esteemed a mockery, and a subtill artifice of deceit to possess the people with Chimeraes, fancies, do­tages of timerous men according to Lucretius, Primus in orbe deos fecit timor, that we are debarred from the sweet enjoyment of that lawfull liberty which otherwise we might use. Are not their thoats a common sepulcher to issue out such unsavory speeches? what is their ordinary discourse but Rablais language to confirm one another in liberty and Atheism? and when Gentlemen see a Ministers vitious life so diametri­cally opposite to his doctrine, though he preaches the judgement of hell, Gods wrath, and eternal damnati­on, yet not scrupling to commit the same sins against which he thunders forth judgement: what can they be­lieve but that he is a religious Mountebanck, and juggler, and speaks out of the Pulpit as from his stage to get money of the people, and he only preacheth ex officio [Page 7]to receive his tithes and profits, is not this the common exprobration of Gentry against Ministers, and grown proverbiall in the mouthes of the people, that let them sharpen their doctrine and reproof with never so keen an edge of their spirituall sword, yet they can dull its encounter from any powerfull execution with this ready answer, O Doctor, intus respice labium tuum; fac quod dicis, operare quod praedicas; and in the words of the Apostle, Rom. 2.21. Thou which teachest another, teachest thou not thy self? thou which preachest a man should not steal, dost thou steal? That sayst a man shall not commit adultery, dost thou commit adultery? that makest thy boast of the law, dost thou dishonour God, that his name is blasphemed among the Gentiles through you? Let us mark our ingenious-spirits in the countrie, how they are chiefly led aside and corrupted, where they have a de­bauched Ministry in their parish, by whom they justifie their mispending of precious time, and palliate the crimes of drinking, idle talking and common swearing, with the Apology of their example; and this prodigality of time, with their estates, dribling away in cups to the destru­ction of their families and dishonour of their persons, they christen in their drink, with the excellent name of Society, good fellowship, and liberall fruition of each other; as if there was not a more generous way of enjoyment, both for free communication, and diversion of pleasure and delight, then in a paltry Ale-house, the common receptacle of infamous and vile per­sons, who have no other Sanctuary for their revel­ling, to form a discourse sutable to the liberty and extravagancy of the place; is not the Theme common­ly betwixt him and the Minister (who must conform himself to his Patrons humor) either obscene, idle, and misbecoming both, or else Atheisticall, profane, Celsian and Julian like, scoffing at the austerity and rigid beha­viour of Christians; that Religion is but a State trick of wise invention, the device of Kings and Governours, a Political Engine to draw people into blind obedience [Page 8]and subjection to their powers; and keep this wilde beast of many heads, the common people, awed with a per­swasion of conscience, they must not thrust forth the horns of rebellion against any civil power? what shall we say of their pains taken betwixt the cup and the lip, to set forth the variety of Religions as Varro did amongst the Heathens, to destroy the belief of all; that the mul­tiplicity of opinions, differing as wide as the poles, is like the contention among the Philosophers, dogmatizing severall wayes, according to the Number of their Sects; and none of them holding the truth, but all their prin­ciples may be disproved? Nay when Religion is granted for a truth in the confession of our more learned gentle­men, do not they add to it the loose superstructures of Hobbs, Osborn, and others of the Atheisticall tribe, which they build upon the foundation on purpose to overthrow it, and with it the precepts of faith, life, and good manners? are not these the Authors, and such like, wherein they are versed through their diligent reading them above all other books, as if they were their Cate­chisme? Now for the Minister and ghostly father to joyn issue with such profane and ungodly men, as it were in the Dialogues of Bernardinus Ochinus, to make all re­ligious impostures, to question our received principles of Scripture, Fathers, Councils in former ages, and manage a discourse of Libertinisme & Atheism pleasing to his Patrons ears, to talk slieghtly and merrily of Re­ligion, as the Priests and Friers did of old, & that Cardi­nal did of Melanchton, Mel. Adam in vita Mel. who thought he was a wiser man then to believe the resurrection of the body; add to these (which I am sure have been the subject of some dis­courses) the intolerable scandal they have given in their lives by roaring, swearing and drinking: I think the purging them out of the Church, by whatsoever power erected, as the putting away of Locusts and Caterpillers from the destroying the fruit of the trees in a curious garden, should be accounted a good act done by any hand: their detrusion out of the Church good men [Page 9]have not pitied, but bewailed the rather, that the re­misness of government in former time occasioned that to be done by an invading hand, which should have been performed regularly. Is not the saying of Horace true, Decipit exemplar vitiis imitabile. Surely,Hor. ep. 10. of all ex­amples the Minister is most imitable, both in the Gen­try and Commonalty of the Nation, who bear so aw­full a reverence to their Learning and Calling, that what they say or do, is taken for an Oracle and Rule, being supposed to be wiser and more knowing then all other, as the Druides were among the old Brittains, Gild. if they are not holier; that if the salt of these grave lear­ned persons have lost its savour of morality, piety, and mortification, what is it good for but to be cast into the dunghill? If their communication which should mini­ster grace to the Hearers, tends either to Libertinism, Obsceness, Prophaness, or Atheism, and the whole course of their life is ungodly and wicked through scan­dalous sins, what reason or piety is there to be alledged they should continue in so holy a calling, or that they should wear the habit of Sacred orders, to the reproach of their own function, but forthwith be degraded, or at least suspended from the exercise of their ministerial office; much less have those Souls deposited again into their hands, who have led them the way to hell by Au­thority of their example. When also they have sinned both against the Law of God, the Civil Law, and the Canonical Laws of the Church, which enjoyn, a rigi­dity of strictness in their lives, above all other;Tit. 17. Na. 134. Ʋna est eorum conversatio & orantium & quae naturae sunt opera facientium, quatenus inculpabiles & inaccusabiles consi­stant. Their conversation should be altogether such as those that are given to prayer, and doing works of that nature, as that they may stand unblamable and unaccu­sed; and by the ancient Apostolicall Canons we find them worthy to be deprived ipso facto for neglecting the cure of souls upon misbehaviour; Episcopus, vel Pres­byter, cleri vel populi curam non gerens, deponatur: Can. Ap. 58. The [Page 10]Bishop or Priest neglecting his care of the Clergy and people, shall forthwith be deposed of their Office.

3. It is to be lamented how they have brought both the calling and the persons of their fellow brethren in the Ministry into contempt and disgrace by the Gentry and people, among whom they have been esteemed the filth and offscouring of all things, into which they have poured forth their obloquy and dirty speeches, in the scandall of those men; or else why should not an Eng­lish Clergy-man be honoured as much as a Scotch Pres­byter, in the Country of Scotland, or a reformed Mini­ster in the Churches beyond the Sea, who have not nigh such estates of preferment as the English Clergy, yet have all due respect from the people? but those mens sins tolerated, draws an odium upon all the rest; which are punished immediately without compassion in the Discipline of their Countries: that Luther knowing how insufferable they were in the Church, and might en­danger the reputation and credit of the Ministry, is so far a stranger to that foolish pity, which some testifie in their favour, that he would have them imprisoned, and deposed.Luth. col­loq. p. 295. Preachers, saith he, that are scandalous ought to be imprisoned, and put from their office; I have obtained of the prince Elector that a prison should be built for their discipline and punishment: I am sure it is the Apostles rule, that nothing should be done whereby the Ministry might be blamed; And hath not the impudence of Fa­natiques taken their rise for want of this Discipline? Had Ministers been so fanned throughly by a Reformati­on of their abuses, that the Clergy were known to be the most holy peculiar tribe of the Nation, they would never so pertinaciously have denyed their outward call of Or­dination, & from thence conclude themselves to be more truly Priests by their inward call of the Spirit, whose impulse they feel beating them on to the exercise of their pretended gifts; whereas they find no fruits of the Spirit in a number of Clergy men, not so much as a ho­ly life of Christianity, not coming up to the morality of [Page 11]Heathens; whose very Books of learning, if they read no other, should teach them better. I know not what will wipe away this reproach; but their confession of shame, with a pudet haec opprobria nobis, and a speedy re­formation by the Bishops & Prelates, who, having lain so long in a dead sleep, being slain in the exercise of their power, should upon their resurrection (having a spirit of life put into them by the vigorous breathings of a gracious Prince) judge and condemn those notoriously scandalous or insufficient, and set free the innocent and guiltless; a judging and reexamining there should be of every mans case, or else the sin of not judging such wicked offenders, will still be a provocation of God against the Nation, and intolerable shame and ignomi­ny fall upon the Church and precious Clergy. The Church hath never spared, but inflicted punishment on lesser crimes whensoever they are proved, not only for incontinency, swearing, drinking, but less offences have no countenance from the Church, but are absolutely condemned. So exemplary a strictness would it impose upon the Clergy to be patterns of imitation to all others; Deponatur clericus qui in caupona cibum sumpserit, Carantza Can. Ap. 54. Let a Clergy man be deposed for eating in a common victual­ling-house, viz. as the Comment instances it, unless it be upon an extraordinary case of a journey.Laodic. Conc. Can. 24. The Laodicean Council, saith, Nullus Ecclesiasticorum in tabernis come­dere debeat: No Clergy man should eat in Taverns; why so, but because they are scandalous places for them to frequent, drawing the same Infamy as if they went into Stews and Brothell houses, because they are places of bad report? doth it not indeed represent a shamefull aspect of disgrace upon the whole cloth, to behold a Minister cupping and piping with the vulgar people, or the gen­try of a dissolute life? what is it but to draw the same reproach upon Christianity,Tertull. Apol. cap. 13. as Tertullian writes of the Heathens, who carried the images of their gods into Ale­houses, that Religion may beg an alms there. Who doth so lively represent the image of God, in his calling, [Page 12]office, sanctity, and purity, as a Minister, who speaks in persona Christi, 2 Cor. 5.20. that men would be reconciled from their sin, to the fear of God? and shall this be a drunken, swearing image, wanton and unclean, as if the god whom it Symbolizeth with, were Bacchus, or Priapus, or Florus? Oh let us purge out all scandalous gods. For amongst the idolatrous priests of Jeroboam, who were scraped into the office of Priesthood, ex faece populi, from the dregs of the most inferior people (so men more prone to gross vices) yet we find them not Drun­kards, Whoremasters, and common Swearers; for then few would have been induced by their example to wor­ship the Calves of Dan and Bethel; much less in the number of Christs Apostles do we find any other but one Son of Perdition, Jerom. in Mat. 26. who was, as S. Jerom speaks, Scan­dalum Christi, & omnium Apostolorum, the scandal of Christ and all his Apostles; but it had been better for him never to have been born, then to have brought that Scandal into the world. Such an exact behavior there was among the primitive Christians in their times, un­spotted from vice,Tertuli. apol. cap. 44. that Tertulliam appeals to the Re­gisters of the Heathens for the unreproachable testimo­ny of their integrity; of all the malefactors brought before you, is there any of them accused of murder, robbery, or sacriledge? or can you tax them of smaller crimes, that their life is like other prisoners, that is, in in­temperance, rudeness, unchastity, gluttony? No sure­ly we find not the common sort of Christians blemishing their professions with odious sins, much less their Bi­shops or Priests: which the Heathens would have taken notice of so highly, that what was accounted a mote of offence in the least disordered conversation of a Chri­stian, was a beam of great magnitude in a Minister, and by the Churches censure would undoubtedly be sus­pended, if not utterly deprived of his office. And this was indeed the very opinion and practice of the Gen­tiles from the very light of nature and reason, who thought their Priests no longer worthy to celebrate my­steries [Page 13]and holy things, or to continue in the office of priesthood, Rosin. An­tiq. then they approved themselves to be of un­blamable life; that if the Vestall Virgin suffers her cha­stity to be defloured, she is not only discharged of her office from serving at the sacred fires, but for her Scan­dall put to a cruell Death.

4. It must be acknowledged, that scandalous Mini­sters have turned the hearts of the people from Episco­pacy, and the established orders of the Church, who otherwise would have entirely loved them, but through offence of their scandall who were Episcopal, did preju­dice their judgements with a dislike of whatsoever they commended; that they would rather embrace any other form of Church government, Presbyterian or Independent, then this, which is so ancient and proper and deducible from the Apostolicall times; because the people are more led by the Authority of example then reason, both in Religious and Civil matters, following the president of pious upright men, and those especially that bear the outward shew of holiness above others; as how were they bewitched with the seeming sanctity of the Scribes and Pharisees, their painted Sepulchers and washed Pots, their hypocriticall zeal of prayer in the streets: A He­retick of a severe life, shall Arius-like, from one spark set the whole world on fire; That it concerns the Or­thodox to shine in eminency of piety as well as they, and to exceed them in lustre and brightness, as the Sun doth the Stars, and the Stars the poor Glowworms. 1 King. 2.26. Abia­thar must be put out, and Zadock take his office, because iniquity was found in him, and the other was righteous according to his Name, the Lord signifying by Zadock what a righteous Ministry he will establish, and no other in his Church; so were all the Apostles, and seventy disci­ples except Judas the Traitor; and is not this righte­ousness sutable to their calling and imployment they at­tend, who are to offer up prayers and supplications for the Church? that as it is well observed by S. Cyprian, he that is imployed to prefer the Petitions of many to a [Page 14] King, must be one specially chosen that is a Favourite of the Prince, or else the Petitioners may go without audi­ence and relief: So for the offering the Congregations Petitions and solemn requests to the King of heaven and earth, its necessary he should be chosen one who is in grace and favour with God for his righteousness of life, and not a drunkard or debauched person, to whom God may say, What hast thou to do to take my Name in­to thy mouth? And indeed as such Priests were former­ly debarred of their service, who had fallen into gross sins, and put into inferiour offices, because they had gone astray; there is the same reason of excepting against a scandalous mans Ministry, that he shall not be permitted in the celebration of high mysteries, as prayer and intercession, and the administration of the Sacraments, but put into some inferior service, as the Church shall think fit, if it should bring back the anci­ent orders of Lectores, acolouthi, &c. Rather then they should attend these other grand administrations: for God saith directly of those Priests that had gone astray from their office, Ezek. 44.13. They shall not come near unto me to do the office of a priest, nor come near to any of my holy things in the most holy place; what then were they to do? The inferior parts of the service, to keep the charge of the door, kill and flay the skin, and prepare the beast for sacrifice, for which they should have a com­petency of allowance, as the Sons of Eli, 1 Sam. 2.36. Such a piece of silver and a morsell of Bread, that may supply their condition from extream poverty. What else but this can be gathered from the Apostles words?1 Tim. 5.17. the Elder that rules well is worthy of double honour, that is, an honourable maintenance for his work, and a due reverence to his Person and calling: Are all deserving this? No, only he that rules well, without blame, giving no offence, and taking heed to the flock that is committed to him; if he rule ill, let him have but the single honour of necessary maintenance, because he is worthy of the greatest shame that vilifies the order of Evangelical [Page 15] Priest-hood with the disgrace of his example, that as St. Jerom speaks, virtus ubique honoretur, vitium deturpe­tur; vertue must be honoured everywhere,Jerom. in Jac. c. 2. but vice disgraced, especially in a Minister, who should be like St. John Baptist, a burning and a shining light to others, yet is a pillar of cloud and darkness to obscure the way to heaven, when he alienates the affections of people from the love of the Church, its peace, unity, order from obe­dience to its constitutions; when he is a Son of disobedi­ence himself by his life, he is neither worthy of honour nor continuance in his place, but in an inferiour rank and order.

5. In point of prudence and fame, as the present jun­ctures of affairs stand, they ought not to be re-admitted who are so notoriously wicked, knowing how many enemies of potent factions this poor Church and King­dom hath, who watch for all advantages to excite the people into rebellion and disobedience against his Ma­jesty, and desire no better pretences to shake the foun­dations of our peace and safety, and to unsettle the frame of our civil and Ecclesiasticall government, then the old exclamations, that scandalous and corrupt practices are tolerated in the Church, profaness is countenanced when not punished, good men discouraged when bad men are preferred, formality only and shew of religion is set up, but the power of godliness is extinguished; Hor. Sa­tyr. 3. urgeris turba circum te stante; we cannot step aside but the clamour of common people thus sounds in our ears, as if most conscientious and strict men would be laid aside, and many regular and orthodox who are placed by Patrons, shall now be displaced by deboist and igno­rant persons; what comfort will redound to the peo­ple, what honour to the Church, what glory to Al­mighty God in their return, who have been the instru­ments of shame and confusion to the Churches former happy estate, and no doubt but will bring a second de­solation upon it, if we are not carefull how to estab­lish things piously and prudentially? and shall not the [Page 16]wing of fame, (upon whatsoever extreme we run into, as we are apt through the liberty God hath put into our hands) carry our errors aloft with multiplied aggrava­tions unto the Protestant Churches abroad, some of which being haters of our well established government, would be glad of any evil reports that fly abroad to the dishonour of our Island, the traducing of Episcopacy, and confirming the opinion of the more moderate sort of Presbyterians, that since there is no plat-form of go­vernment directly laid down in the word of God, Pres­byters they say, is the best established government in the Church they are sure, if not for the remedy of schism, yet for the punishment of sinners and scandalous offen­dors. Let no man through favour or affection therefore extenuate a Clergy mans offences when they are gross and odious, or save them from the suffering the just reward of their sin, who as they have merited no less at the hands of God, whose judgements are right, so no less at the hands of Tyrants, which are Gods instru­ments to punish sin, where the lawfull power is debar­red both in Church and State; And would to God since our eyes are blessed in the sight of a hopefull flou­rishing Church and Kingdom, that the antient Ecclesi­astical censures, pennances, injunctions, suspensions, de­privations and excommunications were restored to their primitive use, that offenders of all sises may be punish­ed, but Clergy men especially with rigour, that the name of God may not be blasphemed any longer through them, since now we have an authority which no man can except against: I know it will be said that many a man hath been cast out for scandal, that was was unblam­able: So indeed was the unjust process of the Tryers; it cannot but be confessed; whose cause ought to be heard over again, and in conscience he should be re­stored, but shall even such notorious offenders over whom Constantine said, Paludamento se obtecturum, he would cast over his cloak to hide their shame, be plead­ed for, when the voice of Town and Countrey shall [Page 17]tell you that they are common drunkards, fornicators, swearers, and pittifully insufficient for the work of the Ministry, if you will but bring them to a tryal; It is most true, they had not competent Judges; no more had any other malefactors, and evil doers which were deser­vedly condemned for their crimes proved by witnesses upon their oaths against them, or else what living had there been for men under a tyrannicall power? is not here the same case? There wanted the outward form of a Judge, but the matter is evidently proved against them, that it was intolerable such men should be continued; if competent Judges must invalidate all proceedings for this twelve years, I wonder why all the suites and tryals of Law should be confirmed that have been? I know many also are of this judgement, that these should be admonished before put out of their livings, and if they be admonished now before the Bishop, for their scandall, it is sufficient. I must needs answer, that some crimes of Ministers fall rightly under admonition, re­proof, and Ecclesiastical censure to punish the offence; but others are of that Nature as deserve immediate expulsion from the Church, for holding so sacred an Office, as in the Ministry, according to that canon of the Apostles, Clericus in fornicatione deprehensus depo­natur. Apost. can. 25. A Clergy man taken in fornication, let him be put aside his office: have not some been proved guilty of this crime? and shall they be restored to the Church? in light offences we must admonish, but in great punish greatly; and have we not for this the pra­ctise of the Church of England, when Williams Bishop of Lincoln was deprived ab officio & beneficio, and fined a good sum of money besides; was he admonished before he was put out of all? no; because his crime was of that scandalous nature, that the Archbishop cal­led him a Son of Belial, he had no such act of favour as admonition. Eli thought that might expiate his Sons wickedness when he reproved them for misbeha­ving themselves so scandalously in the Priests office, but [Page 18]God accepted not of this purgation of their sin, but brought a judgement upon the old mans house for ever, 1 Sam. 2.32. So the incestuous man by St. Pauls letter of excommunication, was put away immediately, 1 Cor. 5.13. The rule is excellent in this case, Si quidem mediocre est peccatum, monere, & suspendere, & paenitentia ei dare tempus, ut in meliorem ordinem sacrum mox revertatur ad semetipsum, Justin. Tit. 17. N. 134. if it be a mean offence, then to admonish and suspend him for it, and give him time for repentance, untill following a better course he returns to himself again. What are mean offences? shall we say common drinking, swearing, whoring, or such like? God forbid; he that makes no conscience to defile his soul with these sins, Peccata conscientiam vastantia, which lay waste the conscience, it is not fit he should have the government of other mens souls and consciences committed to him; and though he may shew some outward signs of repentance and reformation af­terward (for which let him receive due encouragement by his attendance on some inferiour office, as the Priests did of old, and have some competent maintenance for his labour,) yet it is not fit he should be intrusted with the same charge he had before, no more then he who hath falsly and corruptly behaved himself in a place of the Common-wealth, should be continued in it, nor upon his outward shew of more honest carriage to mini­ster in any other then an inferiour office.

Then let us consider seriously, who fear and tremble at the judgement of God, who hath afflicted us many years, for our sin, first beginning at his own house, then going to the house of our King, and visiting all our fa­milies with plagues, as he did Aegypt; if we harden our hearts against the sense of his former judgements, be­cause we live under the fruition of present mercies; if we know not how to improve these stupendious provi­dences, that he hath wrought with his own arm, and by the hand also of our professed enemies, who have long trodden upon our necks, but now they bow their sheaf [Page 19]to us; we must expect, if we return to our old profaness, riots, wantonness and liberty in our carriage, that sin will drive our Jordan back from us, in all its pleasant streams; if we soar too high with waxen wings, we shall melt be­fore the Sun; our only care is to be examples of great strictness, watchfulness, and circumspection of our lives, & labour that above all orders of men, the Clergy, which is the peculiar tribe beloved of God, be in nothing blamed, but that such who are a scandall to their calling be pu­nished according to the discipline of former times, and that we follow those rules of strictness which the holy Scripture, the laws of our Church, and the Canons of Antient times hath enjoyned; St. Paul sets forth the qualities of being blameless, which might be a sufficient word comprehending all;1 Tim. 3.2. [...] doth not signifie faultless; for there are no such in the world, but a man that is not tainted with any common blemish of scandal; so he is not to be [...], that is, given to wine, not only to be free from drunkenness, but from fre­quent drinking; vino assidens ad perpotandum, Calv. in loc. saith Guhard, a Tavern Stake, sitting close to his cups; tipling is forbidden; non ebrietatem sed quamvis intemperiem in vino ingurgitando, saith Calvin, not only drunken­ness but intemperate guttling of wine; the Apostle know­ing what follows the disorder of immoderate drinking, commands in the next place, that he should be no striker; cognata vitia sunt vinolentia & violentia, as one saith, these two are cosen germans, drinking and fighting: when wine fumes into the head, the quarrell begins: above all other, these are most unbeseeming the profession of a Minister; yet the Church of England takes notice of other crimes that are adjudged scandalous by her; The book of reformation of Ecclesiasticall Laws, that was be­gun to be compiled in Henry the eighths reign, and after carried on to a perfection in Edward 6. by whom it was confirmed with the approbation of such Bishops as were godly Martyrs of the Church after, we find writ­ten therein concerning our Clergy, Non sint compoto­re, [Page 20]non Aleatores, non aucupes, non venatores, non Syco­phantae, non otiosi, aut supini, sed sacrarum literarum studiis, praedicationi & orationi incumbant: They must not be good fellows, dicers, hawkers, hunters nor Syco­phants, idle neligent persons, but apply themselves to the study of holy Scrptures, and to meditation and prayer; so we may see how strict our first reformers from Popery were; so far from indulging gross scan­dals, as not to suffer the lawfull recreations of hunting and hawking among Clergy men, who should be exam­ples to refrain from such idle pleasures as others might enjoy. And to shew how agreeable was the constituti­on of our Church to the strictness of primitive times, unto which it was excellently framed by the Prelates thereof, we find those times enforcing great severity of behaviour in the Clergy above all other, which was the occasion I suppose of those strict laws of our Church, An. Dom. 364.Laodic: concil. can. 54. Non licere clericis ludicris spectaculis interesse. It is not lawull for Clergy men to be present at stages-playes; Non Christanorum comessalibus interesse, nor present at common feasts of Christians.Can. 53. In Chri­stianorum non saltetur nuptiis, Can. 5. he must not dance at weddings.Nic. concil. can. 18. Clericus usurarius deponatur, An usurer who is a Clergy man must be deposed from his office. Quadragesimam non jejunans deponatur, Lib. Conc. can. 20. this is to be understood in case he had his health, or otherwise he might break Lent. Conc. Anti­och. can. 1. Being convicted of scandal, no ap­peal should be made to the Emperour by the Council of Antioch.

Since that we are now rebuilding our spiritual temple after so long a captivity of twenty years that it hath been laid waste by Gods judgement on us, and made an abomination of desolation for our profaness, liberty, scandal, transgression both of humane and divine laws, which very sins were the occasion of the destru­ction of the Jews Temple and City, as Josephus tells us, let us with all our diligence, now the stones are to be ga­thered up, not build our new City and Temple with any [Page 21]other materials then are precious stones, that is, just, holy, righteous, and truly religious men of sanctified lives, that we may have the same divine policy of Presbyteri­ans, only differing in the better end proposed, that what they do out of faction and gaining a greater party to them­selves, as Dr. Taylor saith we may out of conscience shew that Episcopal men are of strict severe course of life, and as zealous to keep off scandal from our Church and sacred Ordinances as they are; and never let us think that God will bless our Church, to continue it in peace, unity and glory, unless we vigorously put in execution its former laws of discipline, and the Clergy be exem­plary in piety above all others, that they live like the primitive Christians, whose lives excelled the strictest laws of the Empire. So theirs must excell the laws of their order, and in the mean time keep out scandalous men from blemishing their society; if otherwise we build our Temple, the building will be but in vain, when we think to re-edifie it by the ministery of the same hands which have pulled it down.