The Minor.

FOr first, have we not undervalued the Gospel, and lowly esteemed of the in­estimable benefit (the powerfull preaching of the word) by loving, honou­ring, and respecting of our selves, honours, pleasures, profits, sins, more then that, whereby our obedience thereunto is slackened, his word disobeyed, and the preaching thereof vilified? Let your Majesty judge, for, have not too many with Ely, pampered and spared their lusts, and pleasures, though they knew them sins, as he cockered his sons, though he knew their iniquity? Why are the Papists to­lerated, and their Masse allowed to be practised, when our Church condemnes it for Idolatry? Was it not to promote your Majesties honour, in Marrying with [Page 25] one of the house of Austria, whom you could not obtaine, without this tolerati­on, [Vide the Articles of the Marriage in Mr. Pryns Royall Favourite.] Was it not for her Birth and Dowry, rather then for Gods glory, and your Conveniency, that she was chosen? surely Gods word was despised, who prohibits such mar­riage, 2 Cor. 6. 14, 15. & 1 Cor. 7. 39. Mal. 2. 11. Ezra 9. 2, 14. Nehem. 13. 25. that your owne pleasure, or profit might be fulfilled; for, warning was given be­fore hand, both of the sin, and danger, and yet contemned, or at least not harkened to, [Vide the Archb. Abbots reason against the Marriage, and Vex Populi.] Was it not selfe respect, (contrary to Gods word, and the Declaration of the Bi­ships in Ireland) [Vide the Declaration of the Irish Bishops in Mr. Pryns Intro­duction to the Archbishops Triall.] that caused your Majesty to connive at a tole­ration there? And, was it not for favour to the Queene, contrary to the law of God, 2 Cro. 15. 13. Psal. 101. 8. 1 King. 20. 42. and of the Realme, [Vide the Stat. against Iesuits and Sem. Priests, Anno 1. 3. 13. Elizabeth: and the 1. 3. 5. Jacobi.] that Jesuits and Priests were permitted to say Masse, were connived and spared, pardoned, and let out of prison; as twenty Jesuits, within three dayes after the Match, [Mr. Pryns Introd. to the Archb. triall, pag. 71, 72.] and after­ward? Were not the enemies of our Religion, Priests discharged, Recusants protected, notwithstanding the Parl. Petition against them, and your gracious Answer thereunto, and your Proclamation against them, which was most mise­rably neglected? [Mr. Pryn ut supra, pag. 74. to pag. 148. but especially pag. 122, 123. &c. to 137. Are not those members of that man of sin, and son of per­dition, still protected by your Majesty as the faithfullest of your subjects, peace made with them, large promises granted unto them, even to the toleration generally of their Idolatry, and taking away all the penall Statutes against them, and to make a peace with them whatsoever it cost, [Vide your Majesties Letter to Ormond, Feb. 27.] nay, is not promise made to joyne with those mon­strous Rebels, and in humane cut throats, yea, and put in execution to fight against your Protestant subjects the Scots, and the Lord Inchequin? [Vide your Maje­sties Letter to Ormond, Feb. 16. 1644.] Is not this for your owne honour, to destroy Religion? for the maintenance of your pleasures, to despise the Rule of his word? (in not punishing such monsters) in not defending your oppressed subjects, in countenancing Papists, and undervaluing the purity of the Gospel, in warring against your religious Parliament? onely to please and enjoy a Popish Princesse favour, and love: so much your Majesty hath confessed, that as divers men proposed severall recompenses to themselves, for their paines, and hazard in this Rebellion; so her company was the only reward you expected, & wished for, [Your Majesties Let. to the Qu. dated Iune 9. 1645.] and again, all you expected in this war, was only the enjoying of the Queenes company, without which no­thing can be contentment to you, [Your Maj. Let. March. 30. 1645. without [Page 26] her return, you can neither have peace, nor comfort in your self, [Your Maj. Let. dated Febr. 15. taken at Nazeby sight.] Again, that you love her above all earth­ly things; (the flourishing of the Gospel, the peace and happinesse of the king­dome not excepted;) and therefore your contentment is unseparably conjoyned with hers, and all your actions must tend to serve and please her: [Your Ma­jesties Letter, April 9. 1645.] But, was not this Solomons fault? his carnall love to his strange and Idolatrous wives, caused him to contemne Gods Word, and to commit great folly in Israel; in so much, that God rented the kingdome from him in his sons dayes? 1 King. 11. 2. 4, &c. to the 12. And surely, I de­sire the Lord to avert the like judgement from you; for I cannot wholly free you from the sin: For, is not the continuation of the wars, more for you own honour, then for Gods, for the maintenance of human ordinances, as of Bishops and the old Lyturgy, then for the advancement of Christs Ordinances prescribed in his Word? Is it not out of love to your Queen, rather then to your subjects? and to defend the Prelates, rather then your Parliament? which is a sure testimony, that some about you would perswade you rather to part with your faith, then with your pretended friends; with your Religion, as Jehu did, then with any part of your royall pre­rogatives; to secure which, no matter, say some, though the kingdome flow in blood, though the Papists have all the power in Ireland, and all the Protestants there in be destroyed, though the Lawes of God and the Realms be trampled un­derfoot; Nay, I have heard some say and wish, they would rather have the Turk overrun the whole kingdome, then the reformation intended, should be settled, [Rent. Woodman.] O let your Majesty consider seriously, whether joyning in marriage, and affinity with Papists and bloody rebels, to oppose the Protestants in point of Reformation, for honour, power, pleasure, profit, or any other self-respect, be not a departing from the truth, and an imbracing of this present world with Demas, a forsaking of the assembling of the Saints, and despising of Gods Word. Did Jehu well in maintaining his sin, to maintain his honour? to establish him­self in his kingdome, to establish the sin of Jeroboam? 2 King. 10. 29. Is it godlinesse to maintain greatnesse in state, to maintain greatnesse in the Church, to uphold absolute Monarchy, to allow of that wicked Hierarchy? Iehu indeed, for destroying Baal, according to Gods will, was granted this priviledge, that his seed should raign after him; but because he did it for his own ends, and not with an upright heart, God threatned to plague him for his cruelry, Hosea 1. 4. his throne should continue but to the fourth generation, 2 Kings 10. 31. [Though the blood was shed by Gods own appointment; yet, because Jehu obeyed not Gods com­mand, so much as his own ambition and pride in shedding of it, therefore God will punish it as disobedience, so Mr. Dike on the Heart, pag. 113.] For, though it was justice in God thus to punish Ahab, and his posterity, yet it was cruelty in him to do it for his own ends to obtain the kingdome, and to settle the crown the faster on his head.

The same may be said of our Henry the eighth, King of England, who destroy'd the Monks and Friers, renouncing obedience to Rome; the Lord for this deed, granted his throne to be established to three of his generation, viz. King Edward, Queen Mary, and Q. Elizabeth. But, because he sought not the Lord with a per­fect heart, nor did perform that work for Gods glory, but rather to satisfie his own lusts, about his incestuous marriage; and also still retained many Calves, Idolatrous worship, for the maintenance of his crown and state; therefore in the next generation, his name was put out, Psal. 109. 13. and Prov. 10. 7. Surely, if all our actions tend not to Gods glory, they misse of their right end, and so car­ry with them the guilt of sin, 1 Cor. 10. 31. even fasting, prayer, almesgiving, if done for vain-glory, is but hypocrisie, Mat. 6. 2. 5. 16. in Christs judgement, and much more are evill actions sinfull, which are directed to an evill end. Blood­shed, and theft, acted to maintain Pride and Idolatry, makes those sins of a deeper die then otherwise they would have been, and contempt of the Gospel, and de­spising the powerfull preaching of the Word for our own ends, increaseth the sin to a greater heighth; and yet alas, the disease is Epidemicall. I may justly com­plain, as sometimes Gildas did of his countrey-men, the [Britones propter avari­tiam, & rapinam, principum propter iniquitatem, & injustitiam judicum, propter defidiam predicationis Episcoporum, propter luxuriam, & malos mores populi patri­am perdidisse: Mr. Fox his Acts and Mon. vol. 1. pag. 98. printed 1610.] Brittons, that these [...]rs and plagues amongst us, are the punishments of our disobe­dience to Gods Laws, and of our great contempt of the Gospel; these are still maintained, by reason of covetousnesse and rapine of the Princes and Nobles, who by policy and cruelty, seek to uphold an Arbitrary power, to make Prerogative above Law, and by the iniquity and injustice of the Judges, both Civill and Eccle­siasticall, (who upheld Ship-money, and made many unjust and ungodly Can­nons, contrary to law, out of flattery, feare, profit: who took bribes, allowed of usury, and exacted intolerable fees, committing symonie, in making Ministers, who oppressed the innocent, grownd the faces of the poor, orphants and widows, did all sorts of injustice in all Courts; but especially in the High Commission, [Vide Mr. Newcomens Sermon preached before the House of Commons, on Nov. 5. 1642. pag. 30.] Star-chamber, Court of honour, in the Chancery, Court of Wards, and generally in all Ecclesiasticall Consistories) by reason of the pride, covetous­nesse and idlenesse of Bishops and Prelates, who neglected the sound and sincere preaching of the Word for saving souls, and minded these earthly things, whose bellies was their god, Phil. 3. 19. whose glory is now their shame, who sought themselves riches, honors, & not the things that be Jesus Christs, starving the flock committed to their charge, for want of preaching, and feeding them only with a few read prayers, and that too by their Curates, by means whereof, grew luxury, Ignorance, covetousnesse, and all sorts of sins in the people, which they quickly [Page 28] learned from the evill examples of the evill Governors, both in Church and State; which sins hath so besotted most mens hearts, and the custome therein so hardned them, that they care not for the Word, nor for the preaching thereof in power, no [...] will they be directed hereby, but generally they cared for worldly things in the first place, fixing their hearts on their wealth; and when either for feare or shame, they dared not but come on the Sabbath dayes to Church; then also they did but draw nigh to God with their mouthes, their hearts were far from him, Isai. 29. 13. It was seldome they had a Sermon, (once a moneth the Law, [Vide the 46. Can. made at London, 1603.] exacted no more;) and then too that work was done carelesly & negligently, or oratorically, and vaingloriously, which very little informed the understanding, by reason of the excesse of speaking in an unknown language, or in a strange dialect, with Rhetoricall phrases, and using many senten­ces of Fathers, very needlesse and unprofitable; and seldom, or very shortly apply­ing the doctrine to the souls of the auditors, for reformation of their lives; Nay, men were grown to that prophanenesse, that they would take no paines, nor be at any cost, for the gaining of the knowledge of God, they would not go a furlong to heare a godly Preacher, nor meditate on the Word when they did hear, much lesse practise what was taught them; but like the Gadarens, they esteemed their Hogs, Luke 8. 37. [Gergeseni hi sunt homines, qui cum meliora norint, & approbant ta­men lucri cupiditate commoda externa preferunt; malunt exulare ab illis Christum quam damna porcorum perpeti, malunt carere Christo, quam gratia principum & ventris voluptatibus, Aretius com. in Mat. 8.] before Christ and his doctrine; and like those in the Gospel, Luke 14. 18. make excuses, why they could not labour after knowledge, and come unto Christs Supper; one hath a Farm to look unto, he cannot tend to reade and meditate on the Word, and heare Sermons; another hath Oxen and Sheep to look unto, and Horses to dresse, he cannot instruct his family, nor pray daily with them, nor prepare for the Lords day, nor sanctifie the Sabbath; another hath married a wife, and he cannot come earely to Church to heare or pray: thus all have businesse in their heads to look to, pleasures in their hearts to be fulfilled, and lusts in their affections whereunto they are wedded, to be obeyed; few or none care for holinesse, and to put on the Lord Jesus Christ, labouring to have the Word dwell richly in them, Col. 3. 16. But they trampled like Swine these precious pearles under feet, Matth. 7. 6. or else they heard it as Herod did, who liked some things, and did some things, so far as it agrees with their profits, honours, pleasures, Mar. 6. 20. [Tyrannus libenter audiebat in se sententiam ferri, sed semen cadebat in loca petrosa.] But let their beloved sins be touched, and they are ready upon a fit occasion, with him to casheer their Teacher, and if their honours, and pleasures stand in the way, care not, with Herod, though they strike off his head.

So mad are most growne in love with these onions, garlike, and fleshpots o [...] [Page 29] Egypt, that with the Israelites the heavenly Manna is despised, Numb. 21. 5. his ordinances sleighted, the Lords Supper which in the Primitive times was every day, Acts 2. 46. celebrated, is scarce once a yeare by many, and but once by most received. Demetrius and Diotrephes in all places for their honours, and profits, cry up the Diana of Episcopacie and that Hierarchy; together with the ignorant, if not superstitious service of their forefathers, and to maintaine these, raise up many uproares against the faithfull and conscientious Ministers of the Gospell, who reprove their sins, Acts 19. 24. 27. [Si pergant illi totus hic questus peribit.] for they know if Sermons be preacht constantly, they cannot then follow their pleasures as they have done, if Ministers shall not have two benefices, their in­come will be much decreased, if Episcopacy and that Hierarchy be abolisht, their honours and ambitious designes are vanisht [Hypocritae ferre non possunt ullos sese meliores aut majores cum modestia singulare Dei ministrorum ornamentum est, Mat. 23. 11. qui maximus est vestrum sit vester minister, Bezae not in loc.] If ignorant and prophane persons are suspended from the Sacrament of the Lords Supper, they shall be shamed, Rom. 6. 21. and excluded, if godlinesse be counte­nanced, and good men only honored, they shall be lightly esteemed, and disgrac'd. [Nam ambitiosos, & gloriae inanis mancipia cura & solicitudo dies noctesque ex­cruciat, dum honores ambiunt, & ideo ab omnibus sibi metunt, quos vel virtute sua gradum quem ipsi affectant mereri, vel ad illum aliis artibus contendere vident. Gualt. in Rom. Hom. 33.] If wickednesse be zealously reproved and punisht, they must not escape censure, and paine; [Via Domini cum sit malista malis im­pugnari solet, reprehendit enim Idololatriam quaestum, avaritiam adulteria scortati op [...]m & similia in quibus mundus libere cupit vivere. Aretius Com. in Act. Apost. cap. 19.] to prevent which they cry downe all Reformation, and cry up so mightily the discipline that was in Queene Elizabeths dayes: for well they know, that if the Gospell be planted in the power and purity thereof, the grea­test persons lives and actions shall be subject to the censure of the Church, and not scape scotfree (though guilty of blasphemy, adultery) in regard of their ho­nour and greatnesse, as formerly they have done; your gallants shall not imbroy­der their conferences with cursed oaths, and new coind imprecations, without reproofe, nor truant their time in carding and dicing, hawking, and hunting (as if idlenesse were the Deity they adore, and unlawfull immoderate and unseason­able recreations, were their proper vocation) without controle, Ministers shall then be advanced for their merits, not mony as before, for their gifts, graces and labours, shall be rewarded, and not for their friends sake, or greatnesse be respe­cted; they shall be knowne to be sent of Christ, by the execution of their Pasto­rall charge, in preaching and praying, from those who wanting ability herein, declare plainly they crept in at the window, for profit or honour, Joh. 10 1. for wanting these gifts in some measure, they runne before Christ sent them, Acts [Page 30] 1. 4. and Marke 3. 14, 15. for he never sets any on worke, whom he furnisheth not with abilities for his imployment. By this meanes all dumbe dogs, lazie la­bourers, and buyers and sellers shall be cast out of the Temples. Carnall Prote­stants, hollow hearted hypocrites, dissempling time-servers, and Church Papists, shall be discovered and punisht; [Veritas contraria docet, obest nostris commodis, tollit nostram religionem, ergo non est ferenda hinc nos discimus quam verum sit in mundo quemvis ad suum quaestum esse calidum oportere. Aretius Com. in Act. 19] prophane persons, and lukewarme Christians shall not as before prophane Gods Sabbath, with lascivious dancing, malitious Cudgell-playing, gluttonous eating and drinking at their wakes, and revells, hiding their eyes from the knowledge of that Commandement, and contemptuously violating the same. Envious and malicious persons, raylers, oppressers, shall not be permitted to eat and drink their owne damnation, 1 Cor. 11. 29. nor shall adultry and fornication, chambring and wantonnesse, obscene and scurrilous talke, passe for sinnes of youth, Eph. 5. 6. bee satisfied with pecuniary mulcts or commuted with, for making a Case way to a Cathedrall. A twefthpenny forfeit shall not excuse the common swearer, nor tenne groats payment the ordinary drunkard. Usury and bribery in contempt of Gods word, shall not be accounted lawfull for politicke ends; nor shall the cove­tous worldling, or deceitfull Tradesman, be assured of heaven on his deathbed, if he will give some meanes to the Church or poore, to raise a Prebend, or build an Almes-house, or helpe maintaine a Colledge. In a word, the vicious person knowes, or at least feares, he shall lose his beloved, pleasant, profitable sinne, his ignorance in heavenly matters shall be made knowne, John 3 20. [Sola pravita in causa est cur homines oblatam lucem repudient. Bezae not. in loc.] his formall profession shall be discovered, the vizard of his hypocrisie shall be pull'd off, his secret despising of Gods word, and Ministers shall be made manifest, and those ungodly wayes whereby he came to obtaine his honours, wealth, place, pleasure, worldly prosperity shall be condemned. [Causam assignat quare Christum lucem aversentur homines, quia mala diligunt opera, didicerunt sic male agere, ut non so­lum bona non possint, sed ne velint quidem, ratio est quia lux perdit operam maliti­am, ideo fugiunt lucem ne lux adhibita monstret reliquis quam hi sint faedi. Aret. Com. in fo. 3.] And therefore it is that he is so great a hinderer of Reformation, so great opposer of the truth, so great an enemy to good men, and to the power­full preaching of the word by them, so great a hater to the discipline of Christ, and of the best reformed Churches, for if Gods glory were sought more then our owne, if the profit of our brethren were regarded before our owne, if wee sought Christs will, and not our owne, [Opes honores amicos patriam, &c. dili­guntur pro Christo, hoc monstrat quam faedum sit quam detestabile coram Domino, hoc mundus ferre non potest. Aret. ut supra.] we could not despise his word, and the purity and power of his ordinances, as we have formerly done, and still con­tinue [Page 31] in the same: for what is it the Parliament have desired of your Majesty which a godly Prince may not grant? what is it the Assembly of Divines have agreed on which is not agreeable to Gods word, and the best reformed Churches? have they desired the nullifying of all oaths, declarations and proclamations against them and their proceedings? Did not your Majesty promise and solemn­ly engage your selfe on the word of a King, [Vid. your Majesties answer to the Parliaments Petition for a guard in the packet of letters taken at Nazby, pag. 51.] that the security of every one of them, was and should be ever as much your care as the preservation of your self and your children? did they desire your Majesty to sweare and signe the solemne League and Covenant, and by an act to enjoyn the taking thereof by all the subjects of the three Kingdomes? Did not godly King Asa doe the same with consent of his Nobles, and that on paine of death, 2 Chron. 15. 12, 13. for refusing? and did not Nehemiah that godly governour, with the Princes, Levites, and Priests together with the people, enter into a Curse and into an Oath? Nehem. 10. 29. is not the pious example of your learned Father a good president, fresh in memory, who to the glory of God and the good example of all men, with the three estates of that Realme protested and subscribed [Vide The confession of the Church of Scotland subscribed to at Edinburgh, Jan. 28. 1581. in the Harmony of Confes. printed at Camb. 1586. ad finem.] irrevocably? and in particular for the abolishing of Episcopacie and that Hierarchy, which in the Convention of Scotland, April 24. ann. 1576. appeared to have no footing in the Scripture, but to be a humane fiction and invention received into the Church to the great hurt thereof; and so againe confirmed in the assembly at Glasco ann. 1581. April 24. wherein the Presbyterian discipline was agreed on; and your Royall father and his subjects, by the Kings command, to the forme of faith then agreed on, subscribed and seal'd, swearing solemnly to defend the said Discipline to their last breath. [Altare Damascen. in epist. Philad. p. 6. Glascue An. 1581. April 24. hanc formulam fidei Rex Jacobus & subditi Regis jussu chyrographo con­signarent sancte jurantes se hanc disciplinam ad extremum balitum propugnatu­ros.] Which Discipline was after many times confirmed, as An. 1587. & 1589. and 1592. and 1595. and 1596. Fourthly, is not the desire of Confirming by an Act, the calling and sitting of the Assembly of Divines, such men as are upright in heart, and have sanctified themselves, more reasonable then to have a Convoca­tion of Bishops and Prelates (who were the persons to be censured) and therefore could not be judges in their owne cause, who had been the chiefe cause of all our corruptions in Church and State, and therefore most unfit to correct or reforme others. The good King Hezechiah caused the Levites to helpe forward the work of the Lord, because the Priest were polluted, 2 Chron. 29. 34. Fifthly, was it not fit that all meanes against Jesuits and Popish Recusants (the plotters and chiefe agents in this horrid confusion and Civill War) should be put in executi­on, [Page 32] which might tend to their utter destruction out of this Realme, [Vide the booke of prayers set out by King James after the Powder plot.] which is the sum of the prayer for the fifth of November, and that your Majesty should assent to your Parliament herein, as good King Iosiah did? 2 Kings 23. 5. 20. Is there not great need, that an Act passe for the due observation of the Lords day, which hath beene so horribly prophaned, after the example of good Nehemiah? Nehem. 13. 22. which is a most necessary and Religious duty, which God expects from you in justice; and are not the suppression of innovation in Church, in and about the worship of God, Pluralities, non-residency, superstitious and simoniacall cu­stomes in the Universities, and Schooles; of Stage playes, of the injurious op­pressing Court of Wards; all Acts of Iustice, and piety, they being all contrary to the word of God, and hatefull to good men, [Numb. 15. 39. Acts 20. 28. 2 King. 23. 24. Deut. 22. 5. Esay 58. 6.

Did not the former abuse of Officers of State, wherby your Majesty was abused, and Subjects greatly wronged, call for an Act to take the accompts of the king­dome? 2 Kings 12. 7, 10. and doth not the present miseries of sundry godly per­sons, who have ventured their lives, and fortunes, for their Religion and Liberty, and publique good of the kingdome, require an Act to relieve sick and maimed souldiers, widdowes, and children of souldiers deceased? Esay 1. 16, 17. and ano­ther Act for the [Nehem. 5. 4. &c. to the 13.] payment of publique debts, and dammages of the kingdome? and is it not fit the Treaties of both Kingdomes be inviolably confirmed, for the publique good and peace of the Kingdomes? as David dealt with the Nobles of Israel, after Ishbosheths death, 2 Sam. 5. 3. Or can your Majesty with conscience or honour, deny Justice to be done on those bloudthirsty Rebels of Ireland, whose lands your Majesty hath already sold, and persons resigned over to your Parliament to punish, and that by a speciall law? [The Act made for the sale of the Rebels lands, wherein the managing of the war against them is wholly referred to the two Houses] doth not Gods word require the bloud of those to be shed, who have been chief actors & fomentors of this bloudy and unnaturall warre? wherein many thousand innocent souls have been butche­red and murthered? Gen. 9 6. Numb. 35. 31. [Though he could give all the ri­ches in the world, and though the Avenger of bloud were willing to free the murde­rer, yet he was to be put to death, because the soule of the party slaine is in the pos­session of God, Maimon. vide Ains. expos. on Gen. 9. and doth not Solomon com­mand, to take away the wicked from the King, and his throne shall be established in righteousnesse? Prov. 25. 4, 5. and who may doe this but the supreame Court of the Kingdome, who have the power committed to them from God and man? (so that whosoever will not do the law of God▪ & the law of the King they are to execute judgement speedily upon him, whether it be unto death, or unto banish­ment, or to confiscation of goods, or to imprisonment, Ezra 7. 26. unto whom [Page 33] can your Majesty more safely commit the arming and training of your forces, both by sea and land, then unto your Grand Councell? when Solomon tels you, Without Councell purposes are disappointed, but in the multitude of Councel­lours there is safety, Prov. 15. 22. and 11. 14. And again, by wise counsell thou shalt make thy war, and in the multitude of Councellors there is safety, Prov. 24. 6. and where no counsell is the people fall: For, every purpose is established by counsell, and by good advice make war, Prov. 20. 18. [Id est, in amplo concili­ario prudentibus conciliis variis (que) instructissimo, Trem. & Jun. not. in loc.] Nor is it fit, your Majesty should bestow honour on those persons that fear not God, Psal. 15. 4. such vilde persons (who have by their fair speech caused you to be partaker of innocent blood, enwrapping you and your friends in remedilesse ca­lamities, beguiling with falshood and deceit of their lewd disposition, the inno­cency and goodnesse of your own nature; Ahashuerus sets it forth by his own example in Haman: [In the 2. book of Esther, chap. 16.] such in your sacred eyes, ought to be disesteemed, as godly King David dealt with some of his Courtiers, 1 King. 2. 6. 9. and promised to cut off all the wicked doers from the city of the Lord, Psal. 101. 4. 8. he will not approvingly, know a wicked person, a practice worthy your imitation; for flatterers alwayes will frequent the Court, [Ana­nilans adulatores assimulabat per omnibus qui triticum nacti non discedunt, donec vacuum reddiderent: sic illi divitum substantiam rodunt, Lycost. Apoth. de Adulat.] and ambitious spirits attend great Personages; and therefore seeth they oft are cheated in choyce of their officers, and so the Common-wealth is oppressed, (they seeing for the most part, with others eyes, and hearing with others eares,) there­fore who more fit to nominate publike officers of State, then the grand Councell, to whose wisdome the difficult matters of the kingdome is committed, by whom all causes, both criminall, capitall, and ecclesiasticall are to be dermined and judged, and from whom there lies no appeal; [Vide Mr. Pryns Soveraign power of Par­liament and Kingdomes, pag. 32.] Who can be so fit Judges to chuse Tutors and Governours for the heirs of the Kingdome? and to find out convenient matches for the honour of God and the publike good, then they who are generally inter­ressed, and cannot so easily be byased amisse, for honour or profit, as private per­sons may? Is it not high time for your Majesty, and all Protestant Princes, firmly to unite themselves, when the Papists are swolne so high with malice and envie? and the Turks and Tartars are invading Christendome, [Vide the Moderate In­telligencer for April and May, 1646.] Doth not nature oblige your sacred Ma­jesty to defend your sister and her progeny, though the two Princes little deserve that favour from this kingdome, in being instruments of so much bloodshed, and mischief? Prov. 17. 17. For a brother is born for adversity, to rescue him from his enemies, if he can, as Abraham did his Nephew Lot, Gen. 14. 14. And is it not a speciall means to preserve peace to forget as well as to forgive the injuries offered [Page 34] one another in this civil war? As Christ forgave us, so must we our brethren, Ephes. 4. 32. Now, he passeth an act of oblivion, Jer. 31. 34. and Heb. 8. 12. the like must we; and if we have wronged any person, we must make restitu­tion, either in word, or deed, as Zacheus did, Luke 19. 8. Lastly, is it not fit, if we will enjoy peace, that the Armies which disturbed us, be disban­ded, and that those prescribe both the time and manner, who are entrusted, both by your Majesty and subjects, for the good of the Kingdome (as the Princes of Israel determined about the captives and their souldiers), 2 Chron. 28. 12. 15. and much more for the confirming of the Charters, Customes, and Liber­ties of the City of London already granted, (which have so firmly stood to the Parliament in this just war,) and for granting what other propositions may make for the safety, welfare, and government of that city; beside those there specified, which both Houses of Parliament shall approve: as Artaxerxes with his seven Counsellors, granted unto Jerusalem for the service of God, and welfare of that city, Ezra 7. 11, 12, 13. to the 27. at Ezdras request. And as the Parliaments desires are just and laudable, so are the Assemblies actions approved by Gods Word, and confirmed by the practice of the best reformed Churches: [Vide the Harmony of Confessions, and the best example of the best reformed Churches.] which is too tedious to particularize, the grounds of abolishing the old Lyturgie, and of prescribing this present Directory, being hereafter in this present Declarati­on more largely treated on. Give me leave only to shew you how greatly true invocation of Gods name, by fervent and devout prayer, hath been contemned, whilest reading stinted prayers are exalted chiefly, and commanded, when there is no precept nor pattern throughout the Word, no example nor president in the Word, of any holy man that ever read a prayer in stead of calling on Gods Name; (though this humane practice through the deceiveablenesse of the man of sin, hath for a long time blinded the multitude of the Christian world, as Saint Paul fore­told) 2 Thes. 2. 10▪ For, to pray aright, is to invocate the name of the true God, Heb. 11. 6. through the mediation of Christ, 1 Tim. 2. 5. in spirit and in truth, John 4. 24. with heart, and sometimes with voyce, 1 Sam. 1. 13. for our present wants, Psal. 50. 15. James 1. 5. Luke 11. 12, 13. according to the Will of God, 1 John 5. 14. assisted by the Holy Ghost Rom. 8 26. 1 Cor. 15. 15. Jud. 20. Ephes. 6. 18. Gal 4. 6. which cannot be performed so well in reading prayers, as without book it may. We have the example of Christ, his Apostles, the Patri­archs and Prophets of old, who all prayed without a book, by the assistance of Gods Spirit in them, whose examples we ought to follow; yea, all spirituall men, who can alone discerne of spirituall gifts do all acknowledge, that read prayers are not so pleasing to God as other are, 1 Cor. 2. 14, 15. and therefore none (unlesse some weak Christians) make use thereof in private, (nor publike, I be­lieve willingly): For the holy Ghost and our spirits, are as the soul and life of [Page 35] prayer, as Zanchy [Sanctae preces debent à sancto spiritu proficisci sine quo caret anima, Zanch. comment. in Ephes.] calls it, as our soul, and Gods powerfull pro­vidence, are the form and life of our body; therefore, as the body without the soul is dead, James 2. 26. so are our prayers, without the heart be lift up to God by faith, and by the Holy Ghost: But a dead and stinking carkasse in Gods sight. The Papists themselves acknowledge, that it must be Gods Spirit which must stir us up to pray, and teach us what to pray for, [Orate in spiritu sancto, i. e. in spi­ritu sancto monente ad orandum, & docente quid orandum, Gor. Expos. in Epist. Jud. 20.] For, how else can we pray with the Spirit, and with understanding? This reading disgraced, and not instructed the Church and Ministers, as if they had not had the Spirit, or at least knew not how to pray; Nay, the common sort, both of Ministers and people, grew into such Atheisme, that very few learned all the dayes of their life, to powre out their souls aright unto God, which hath ge­nerally brought the whole kingdome into such Atheisme, that not scarce one Mi­nister of a hundred, tis Doctor Featleys own comparison, hath any tolerable gift of conceived extemporary prayer, [Vide Dr. Featley against the Anabaptists, in justifying set-form of prayer.] And if it be so rare in the Ministry, what must it be in the people? Surely he is a rare man that hath this gift; and yet tis one of the principall duties required of all Ministers, to give themselves unto prayer, Acts 6. 4. incessantly, with all diligence, as the word in the originall emphatically signifieth, [...], forti animo assidue perdurabimus. Passer Lexic.] The mischief and inconveniences which accompanies this tradition, our Reformers (as well as the Ministers in other Churches,) saw not, the long and generall continuance of Church Lyturgies, having dazled their eyes, that they could not see this truth, which out of doubt, had they lived to our dayes, to have seen the experience of it, they would have joyned with this learned and religious Assem­bly, to have corrected this offence, [Vitium quod inebriat multitudinem examen amittit veritatis, Musc. in loc commun. de Sabbat.] which hath so intoxicated the multitude.

The properties of true prayer, cannot be performed so well in reading prayer; for a man cannot be fervent, striving and contending both in heart and word, to prevail with God, as is required by the Apostle, Rom. 15. 30. nor can he con­tinue instant in prayer, that is tied to read any set-form, and no more, verbatim, as is commanded. Rom. 12. 12. nor continue in prayer, and watch in the same, Col. 4. 2. nor insist by perseverance, as Christ teacheth, without fainting, Luke 11. 5, 6. and 18. 1. unlesse he use vain repetitions of his stinted prayers, reading over till he sweat, the same, and the same thing, thinking with the Heathen, to be heard for his vain babbling, as the Jesuites disciples do in their Rosary, [Vide Rosarum vel Psalterium Jesus.] which Christ forbids, Mat. 6. 7. Nor can they pray al­wayes, on all occasions and opportunities, who only read stinted prayers, because [Page 36] the particular feares, temptations, dangers and wants of every man, cannot be known, but varies, and changeth continually, as he groweth in grace, or falls into sin; and therefore not by rote, or as his book teacheth him, but by the Holy Ghost, as he moves him, and as his present estate and condition requires, is he to pray, opening his wants, pleading his cause, and appealing to God for help, Ephes. 6. 18. and Col. 4. 2, 3. In every thing by prayer and supplication, his request must be made known unto God, Phil. 4. 6. and this also must be done effectually, James 5. 6. with motives, reasons, and arguments to perswade God to hear him: as the Holy Ghost moves him, which cannot alwayes agree with the time, per­son, place, and severall conditions of men; and therefore cannot be penned abso­lutely. Christ, when he taught his Disciples to pray, it was, Say after this man­ner: or, say these word, Our Father, &c. Luke 11. 2. and Mat. 6. 9. But never he commands them to reade these words in stead of praying: For, in so doing, they may say the Lords Prayer, but may not pray the prayer of the Lord, as he taught them, as one well observes, [Mayrs Catechisme in his Exposition on the Lords Prayers:] For to pray those words rightly, we must in some measure un­derstand them, and have the minde taken up with them in the uttering, the heart still conveying it self into the meaning of every petition, which that it may be done, there must be used good deliberation, and understanding in him that praieth; I will adde also, the help of Gods Spirit, to stir up in him both matter, and also affection, agreeable to the words spoken, without which, we cannot pray as the word requires, viz. in the spirit, Eph. 6. 18. Jud. Epist. 20. nor by the Spirit, Rom. 8. 15. 1 Cor. 12. 3. Gal. 4. 6. nor with the Spirit, 1 Cor. 14. 15. Rom. 8. 26. but must needs pray cursorily, hypocritically, or vainly, which alas is the daily practice of the world, who cry out for these read prayers, but are altogether unfit for the exercise, being either ignorant of this spirituall duty, or else hypocriticall in the service: or, Lastly, sinfull, and incredulous, all whose prayers are abomination to the Lord, Joh. 9. 31. Prov. 15. 8 and 21. 27. Esay 66. 3. and Esay 1. 15. Mat. 6. 5. Heb. 11. 6. and because they are unable to pray otherwise then by booke; therefore it is, that both lazy, ignorant, and licentious Ministers and people, crie up this reading of a set forme, instead of praying, and despise true invocation, and crie against the spi­rituall performance of this duty, which indeed they cannot discerne; it seemes foolishnesse unto them as the Apostle speakes, 1 Cor. 2. 14. because they want this grace which God onely conferres on his elect children, Gal. 4. 6. Zach. 12. 10. and because they want also Christs Spirit, without which no man knoweth the things of God, 1 Cor 2. 11. But this truth hath God revealed unto his by his Spirit, which searcheth all things, even the deep things of God; therefore in des­pising this truth, they despise Gods Ordinance, and in speaking against his Mini­sters, they speake against Christ, Luke▪ 10. 16. and in defending read prayer, as ab­solutely necessary, they defend a humane, if not Popish tradition, a Gentile cu­stome, [Page 37] [So Dr. Hammond confessed, citing two places to prove it, one of Plato, l. 7. de legib. the other in Alex. ab Alex. l. 4. cap. 17. That the Gentiles read their pray­ers out of a booke before their sacrifices. View of the Direct. pag. 18.] if not a Sa­thanicall invention, which antiquity, custome, and multitude of examples cannot make lawfull, which are the old pleas of Popery, and Idolatry. But I would not be here mistaken, as if I condemne all reading of other mens prayers, or of the prayers penn'd in Scripture by the Holy Ghost, or the using of any godly mans set formes, or of the Churches appointment, as if all set formes were vaine, super­stitious, or sinfull, I cannot comply so farre with the enthusiasts, for I know, that both matter, words, and expressions may be learnt thence, and both Ministers and people may thereby be directed to keep like soundnesse in doctrine, and pray­ers. The generall heads, sense, and scope of prayers may thereby be knowne to all: And hereby there may be a consent of all the Churches in the substance of this spirituall service; and from these formes (as the Preface in our Directory speakes well) Christians may if need be, have some helpe, and furniture, and yet so, as they become not hereby sloathfull, and negligent, in stirring up the gifts of Christ in them, but that each Christian by reading, and oft meditating, and hea­ring of the word, and by wisely observing the wayes of divine providence, and of his owne wants and necessities, may bee carefull to furnish his heart, and tongue, (Gods Spirit helping him) with other materialls of prayer, as shall bee needfull on all occasions; but it is the opinion of necessity of reading of set formes in the act of prayer, which I condemne, whereby the heart is distracted, and the eyes alwayes, and minde too oft withdrawne from God, contrary to Davids gesture in prayers, Psalm. 5. 3. and 123. 1. At best as Master Perkings accounts them, they are but crutches, and staves for weake and lame Christians to rest on, as he stiles them, in his Cases of Con­science, [Mr. Perkins Cases of Conscience, in question concerning reading other mens prayers, circa finem] and so unfit for Ministers and strong Christians to use, who should not still stand at a stay, but should grow in this grace, as well as in others, having all of them the spirit of prayer given to them, Gal. 4. 6. Zach. 12. 10. [Id est, gratiosum spiritum Regenerationis qui ex gratia Dei & in gratia Dei est ac proinde recipiscentes à peccato suo adducit ut deprecentur ipsum & implorent ipsius misericordiam, Trem. Iun. in locum.] and a promise of assistance Rom. 8. 26. herein, and therefore wee ought carefully to labour after it, and not to be children in understanding, 1 Cor. 14. 20. still learning their A B C, saying their lessons within book, or by rote, but to be men in understanding, such as are able to digest strong meate, being of full age, able not onely to powre out petiti­ons for our selves, but to teach others how to pray, having our senses exercised, to discerne good and evill, Heb. 5. 12, 13, 14. But alas, the love of mens sins, plea­sures, profits, honours, the love of ancient Customes, Traditions, and to follow [Page 38] the way of the multitude, and the examples of Superiours; besides, self-concei­tednesse, neglect and contempt of reading, meditating on the word, and of hearkning to reproofe, and a trying our worship by that touchstone: besides, mens ignorance, and wilfulnesse, in this holy duty, (lest their sins should be dis­covered herein) so blinde their eyes that they will not give way to this pure Or­dinance of God. They are altogether for the discipline of the purest times of Queen Elizabeth, and indeed are alike to the people in her dayes, if not worse in this sinne, for then saith Mr. Dent. [The Plaine mans pathway to heaven, p. 122.] It was most lamentable to consider how lightly men esteemed of the Gospell, they regarded it (to use his owne words) no more then an egge­shell, they thinke it not worth a Gally halfpenny, they will not goe to the doore to heare it, they take it to be but a breath from us, and a sound to them, and so the matter is ended, they esteem it but as a noise, or empty sound in the ayre, or as a voyce afar off, which a man understandeth not, they never felt the power of it in their hearts, therefore they prefer their sheep, farmes, oxen, their profi [...] and pleasures, yea every thing before it, they know not the vertue of this preci­ous pearle, therefore like filthy swine, they tread it under their feet, though all the Merchandise of gold, silver, precious stones, are not to be compared unto it, Prov. 3. 14. yet these beasts, hogs and dogs of the world, contemne it, they esteeme a cow more then Christs glorious Gospell, they are like Esop [...] Cocke, which made more account of a Barley corne, then of a precious stone; like children, they esteeme rattles before gold, they are like the Gadarens, which esteemed their hogges, more then Christ and his Gospell, they make no­thing of it, they thinke it not worth the while. Many of them sit idle in the streets even upon the Sabbaths whilest the Gospell is preached in their Chur­ches, many are at cards and tables in Alehouses, many upon the Sabbaths sleepe upon their beds all the Sermon while in the afternoone; many will heare a Sermon in the forenoone, and that, they take to bee as much as God requires at their hands, and that he is somewhat beholden to them for it: but as for the afternoone, then they will be at bowles or tables; these men serve God in the forenoone, and the Devill in the afternoone; some run after whores and harlots on the Sabbaths, some run to dancing, and Beare-baytings, some sit upon their stalles, some sit in their shops, some by the fire-side, some sit idly in the streets, some goe to the stoole-ball, and others looke on: O miserable wret­ches! O cursed catiffes! O monstrous hell-hounds, which so grossely and open­ly contemne the Gospell of Christ! what will become of them in the end, for assuredly their damnation sleepeth not? A thousand deaths wait for them: they lye open on all sides to the wrath of God, and we may wonder at his marvellous pa­tience, that he doth not throw downe balls of wilde fire from heaven, to con­sume them, their shops, and their houses, and even make them spectacles of his [Page 39] vengeance for so notorious contempt of such sacred holy things. And whether this age doth not outstrip our forefathers in the prophanation of the Sabbath, and despising the sound and sincere preaching of the Word, let the ancient godly that lived in those dayes judge? For now is fulfilled that of the Apostle: men make a shew of godlinesse, but deny the power of it, 2 Tim. 3. 5. this grace of God is turned to wantonnesse, Jude 4. they professe they know him, but deny him in their deeds, Tit. 1. 16. [Infelices illi quorum confessio superficialis, operatio infidelis conscientia ab minabilis incredulitas obstinata conversatio reproba, Gorr. Expos. in Titum.] being abominable, disobedient, and unto every good work reprobate. They so far only hear it, receive it, embrace it, as it hindreth them not in their pleasures, deprives them not of their profits and honours, as it agreeth with their humors, lusts and likings, as it thwarteth not their credits, polices, and beloved sins; but let these be touched, and presently the Minister preacheth false doctrine, is a schismatique, or a mad fellow, as Jehues companions counted of the Prophet, 2 King. 9. 11. a hole is pickt in his coat, and fault is found with his life or doctrine, and thus the Word is to all worldlings the savour of death unto death, 2 Cor. 2. 16. Alas, our Governours with Saul, have spared the Papists, as he did Agag (whom he devoted to destruction) Rev. 18. 6. sparing the fattest of the cattle, the wealthiest of them, that with their revenues they may be able to sacri­fice to God, 1 Sam. 15. 11. and might enrich themselves.

We have despised prophsying, it is cast out of our Church, as an unnecessary duty, 1 Thes. 5. 22. and 1 Cor. 14. 3. 31, &c. once a quarter was enough pains for a Bishop to preach. Once a yeer it came to a Prebends turn, [So it was in ma­ny Cathedrall Churches; yea, divers Prebends, at the Cathedrall of Sarum, had no day to preach at all:] For which, perhaps, he had a corpse worth three or four hundred pounds yeerly, when many laborious Ministers had not thirty pounds; and yet the one, for his oratoricall strains, or strong lines, and strange language, is admired, when the other, like Christ, being daily heard, and reproving boldly mens hypocrisie and sins, is hated, Mat. 15. 24. And do not the people general­ly heare the Word, pretend to obey, and do nothing lesse? but like the Elders of Israel, they come to Church to enquire of the Lord, and sit before the Preacher, but they despise his judgements, and walk not in his statutes, but pollute his Sab­baths, and set up their Idols in their hearts, Eze. 20. 1. 16. whom God refuseth to be enquired of; have we not lost our first love of those zealous and devout martyrs in Queen Maries dayes, who perfectly hated the whore, and laid down their lives for the testimony, of Jesus and of the truth? [As Cranmer, Lati­mer, Hooper, Ridley, Philpot, &c.] Are we not become like Laodicea, luke­warm, neither Atheists nor zelous, but between Popish and Protestant, both in discipline and doctrine; as hath been cleerly and plainly evidenced by many godly Ministers, which God hath raised up amongst us? [As Coleman; Burton, [Page 40] Hallinsham, Benson, in the 11. yeer of Eliz. so Bakers History of her raign.] (though we would not hear them,) who made profession of the pure Religion, and would allow nothing but what was directly taken out of the Scriptures; and therefore openly condemned the received discipline of the Church of England, as savouring too much of the Romish Religion; we have generally been like the Pharisees, making a great outward shew of holinesse and love to the Word, but loath it i [...] our affections, deny it in our actions; for within we are all full of hypocrisie and iniquity, Matth. 23. 2, &c. per totum.

There are too many amongst us, who have known the truth, but with Demas, for profit have embraced the present world, and with Diotrephes for prehemi­mence, have prated against the Ministers of Christ with malicious words, 2 Tim. 4. 10 and Jo. 3. epist. 9. 10 For in Queene Elizabeths reigne, divers Ministers fore­told of this Warre, [Mr. Brightman on the Apocal. Mr. Dent in his Plainmans pathway. The Admonition to the Parl. and the defence of the Admon. Mr. Fox in his Acts and Mon. Mr. Ainsworth Count. poyson.] and openly proved the Ec­clesiasticall forme of government to be a thing polluted with Roman dregs; but the Bishops hated this light and the Parliament: regarded not their admonitions, lest their deeds should be disclosed to be evill, Ioh. 3. 20. Not long after some of these came forth the Booke called Martin Marprelate, and a demonstration of the discipline, by Mr. Penry, Mr. Udall, against the government of the Bishops, de­siring the discipline of Genevah, and their abettors were Sir Knightly, and Sir Wigstone Knights, and Mr. Cartwrite, Mr. Snape, Mr. King, Mr. Pradlow, Mr. Paine, and others, who though persecuted and imprisoned, yet to the death main­tained the truth, [Bakers Chron. in the life of Queen Eliz. p. 114. 115.] But the Prelates, and those luke warme Magistrates in those dayes with Alexander, great­ly withstood their words, whom without doubt the Lord hath rewarded accor­ding to their deeds, 2 Tim. 4. 15. for they like the false Apostles amongst the Corinthians, beguiled with subtilty, the hearts of the Civill Magistrates from the simplicity of the Christian doctrine they taught, disgracing them, and their Ministery, 2 Cor. 10. 10. being deceitfull workers, transfor­ming thmeselves into the Apostles of Christ, 2 Cor. 11. 13. [Aperte tandem istos coloribus suis depingit predicens fore ut quantumcun (que) zelum gloriae Dei si­mulent, tandem seipsos prodant, sic Beza in locum.] when indeed they were ra­vening wolves, devouring his flocke; for as Jannes and Jambres withstood Moses, so did these the truth by their false glosses, oratoricall expositions, 2 Tim. 3. 8. bending their tongue like their bow for lies, Ier. 9. 3. and not being valiant for the truth, they hated him that reproved in the gate, and they abhorred him who spake uprightly, they could not endure to have any one preach against their super­stitious worship, their proud Hierarchy, to tell the King hereof it was conspiracie, Amos 5. 9. As Christ for declaring to the world his spirituall Kingdom, was cryed [Page 41] up for a traytor, Io. 19. 12. St. Paul for preaching the Gospell, by the Jewes is counted a pestilent fellow, a man of sedition among the Jewes, throughout the world, a ring-leader of the sect of the Nazarens, Acts 24. 5. The Christians are accused for rebellion against Cesars decrees; for men that turn the world upside down; Act. 17. 6, 7. and thus amongst us, have the most Orthodox Pastors, and conscientious Christians been accused for rebellion, sedition, schisme, both in Queen Elizabeth and King James his raign, and even at this present day its veri­fied. The Reformation now in hand, is counted an odious rebellion, [Vide your Majesties Proclamation against taking the Covenant, the 21. of June, in the 19. yeare of your reigne] the Reverend Assembly is reputed a seditious Conventicle, [So Mercurins Aulicus oft stiles them.] A Consistory of persecuters, [Hammonds Preface in his view of the Directory.] and their chiefe act, an Ilogicall conclusion, because one of the three motives is not of strength to bear such a structure, there­fore all three together are insufficient. But surely, the Dr. hath forgot his logick [Vid. cap. 1. in that booke.] about Fullacia divisionis, and that thing may be Bene Conjunctim, which is Male divisim, [Though 2. be not, 5. nor 3. 5. yet 2. and 3. is 5.] (although either of the three bee strong enough to ground the abolition on) But the Dr. I feare, is of the number of those who say to the Seers, see not, and to the Prophets, prophesie not unto us right things, prophesie unto us deceit, Esay 30. 10. get ye out of the way, turne ye out of the path, like the Scribes, Pharisees, hypocrites, who shut up the kingdome of heaven against men, they neither went in themselves, nor suffered them that were going in, to go in, Mat. 23. 13. for so, our Prelates neither preach themselves, nor suffered those that would preach the Gospel, to preach; but put downe all Lectures, as a company of vagrants, and forbad preaching in the afternoones, and silenced most of the consciencious Ministers of the land, [Newcomens Sermon before the house of Com­mons the fifth of November, pag. 26. Anno 1642.] and would not suffer any things against Arminianisme to be printed, or preacht, but as many for it as would, [Vide the Autidote against Arminianisme in the Preface] the Presse was open: so that truth failed in the streets, and equity could not enter; yea, truth failed, and he that departed from iniquity made himselfe a prey, Esay 59. 14, 15. in so much that men dare not for politique ends to be accounted religi­ous, or precise, men were ashamed to be esteemed zelous Protestants, they were nicknamed for Puritans, Precisians, it was a reproach to the godly to hunger after the word, and carefully and painefully to seeke after the food of their soules: A Sermon at the next Church (as one calls it) [Nucomens Sermon, ut supra, pag. 29.] was the forbidden fruit, when they had none at home, or worse then none; and for the godly to meet to pray, and conferre, was peccatum irremissibile, thus they supprest not onely private, but publique assemblies, so far were men from trembling at the word, and weeping when they heard the Law read. [Page 42] Esa. 66. 2. & Neh. 8. 9, 10. which condemned their sins, that they hated those that observed this duty, as the hypocrites in Israel, Isa. 66. 5. and cast them forth of the Church, saying, Let the Lord be glorified, thinking that hereby they did doe God good service, as Christ foretold of such, Joh. 16. 2. to his Disciples, who should put them out of the Synagogues, and kill them under that pretence, as if God could not be glorified but by them, and by their service, which they have prescribed; for, are not many amongst us so proud and disdainefull that they boast, that God would lose his glory, and be dishonoured? yea, The glory would depart from Israel, [So the Dr. in his Preface upon the view of the new Directory his sixth Note] and Athe­isme and prophanenesse, would necessarily follow the abolition of their Idoll Li­turgy, without which they think God cannot be served, and wanting this their Religion is lost, [Fastuorum hypocritarum verba qui Deum in glorium & in hono­ratum fore jactant nisi ab ipsis colaretur aliorum cultum per suo nihili faciunt & Deum perinde sibi obstrictum putant ac si in aere ipsorum esset, Trem. & Jun. notae in Esa. 66.] for they esteem others worship, nothing in comparison of theirs, and thinke God so much oblieged to them and their Liturgy, as if he were tied to their pocket prayer book, and were engaged to them for the work done: therefore I concer [...]e its so carefully enjoyn'd, that none of the prayers must be left unread, when tis no matter whether there be any Sermon preacht, or Chapter expounded.

Making preaching of the word, which God commands to be in season, and out of season, an indifferent service, 2 Tim. 4. 2. which all his Ministers must be instant in; and causing reading Prayer, which God never commanded, (but is a humane, tradition) to be constantly every day used, [Vide the last note in the Pre­face before the view of the Directory] as his onely worship: And thus they made the commandement of God of none effect by their traditions, Marke 7. 9. 13. full well as Christ saith, Ye reject the commandement of God, that ye may keepe your owne traditions; By meanes whereof, the preaching of the word, which is the onely ordinary meanes of faith and salvation, was too much negle­cted, or hastily, and perfunctorily slubbered over, at least carelesly, and irreve­rently, in most places both preacht and heard; for, few came to it with contrite and prepared hearts, having before laid aside all filthinesse and superfluity of naughtinesse, James 1. 21. desiring it as new borne babes do the milke, 1 Pet. 2. 2. that they may grow thereby, a very few took heed how they heard, as Christ commanded them, Luke 8. 14. [Bonorum proprium est, ut sint solliciti de successu canent quo fructu audiunt. Aretius comment. in locum] with reverence, affection, devotion, and fruit, that so the word may come unto them in power, and in the holy Ghost, and in much assurance with joy, as the Thessalonians did, 1 Thes: 1▪ 5. 6. who received it not as the word of men, but as it is in truth the word of God, which effectually worketh in all that beleeve; 1 Thes. 2. 13. but generally they heard, as the Iews did our Saviour, carelesly, maliciously, unfruitfully, or as the [Page 43] Athenians did S. Paul, Acts 17. 19. and the Iews Ezekiel, wantonly for novelty sake, or for elegancy of phrase, to please their fancies, Ezek. 33. 31, 32. or hypo­critically onely, for fashion, custome, to save their purses, at least lukewarmely, as Agrippa, Herod, Acts 26. 28. hearing, but not doing them, or at least but halfe doing them, Marke 6 20. most men herein, being openly prophane, like the barren ground, which openly rejects the word; or like the stony ground, which receives it for a little while, but wanting roote, in times of temptation it falls away; or like the thorny ground, who suffers the cares, and riches, and plea­sures of this life to choake the word, so that it brings not fruit to perfection; very few heard it, and received it as the good ground, in an honest and good heart, keep­ing it being heard, and bringing forth fruit with patience, as Christ sheweth in his parable, Luke 8. 11, 12. to the 16. and the Parl. men, and godly of the kingdome, have confessed in their solemne League and Covenant, [Vide the solmne League and Covenant for reformation and defence of Religion, &c.]

We professe and declare, before God and the world, our unfeigned desire to be humbled for our sins, and for the sins of these kingdomes especially, that we have not as we ought, valued the inestimable benefit of the Gospel; that we have not laboured for the purity and power thereof, and that we have not endeavoured to receive Christ in our hearts, nor to walk worthy of him in our lives, which are the causes of our sins and transgessions, so much abounding amongst us; we have served God for the most part, only with a partiall and out­ward worship, and have not served him in spirit and in truth, Joh. 4. 24. with true faith and prayer, as he requires, [Veritatem vero, quae opposita est Hypocrisi, qd. d. seria, & ex animo colent Deum vera fide, invocatione sine operibus illis hypocriticis, & ceremoniarum. Aretius, in comment. in Joan.] For, have not some former chief Magistrates of this kingdome, with Zedekiah, made a fair shew of love to the Word, and to the messengers that brought it, Jer. 38. 15, 16. but with him, when they knew it they loved it not, nor obeyed it: King James, after his com­ing to this crown, desired the puritan Ministers, (as he called them) to exhibit their conclusions, and to dispute the differences; at what time was presented to him these four petitions, or desires: First, that the doctrine might be preserved in purity according to Gods Word: Secondly, that good Pastors might be plan­ted in all. Churches to preach the same: Thirdly, that Church-government might be sincerely administred according to Gods Word: Lastly, that the book of com­mon-prayer might be fitted to more increase in piety, in regard of the corrupti­ons and needlesse ceremonies enjoyned therein, [Vide Bakers Chron. in the begin­ning of King James his life, and the desires of Dr. Reynolds, Dr. Sparks, Mr. Knewstub, and Mr. Chadderton,] but these were sleighted over, and not harkned unto; yea, the contrary things were confirmed and practised, out of a carnall fear, or shame, or out of a slavish love to himself, or his Courtiers; and hath not your [Page 44] Majesty with him, trode in the same steps? following the counsell of the Papists and Bishops (who pretend as his Courtiers did, loyalty and service to you, for maintenance of your prerogative) contrary to the wholsome advice of your grand Councel of the Kingdome, and by this means, are not your feet sunk in the mire? have not all the misery you have undergon, been drawn on you by your evill coun­sellors? have they not hazarded oft your person, eclypsed your honour, made you violate your promises? and as Johanan did, cause you to condemne the Prophets of the Lord for speaking falsly, Jer. 42. 5. 6. 20, 21. because they have not plea­sed your humours, or have opposed their lusts and desires, [Vid. his Majesties Pro­clamation, forbidding the taking the late vow and covenant, 21. of June, 1644.]

Nay, have we not all too oft, drawn nigh to God with our lips, when our hearts have been far away from him? Isai. 29. 13. Our feare towards God, having been taught by the precepts of men: as in our praying, fasting, san­ctifying the Sabbath, almesgiving, hearing, receiving the Sacraments, the out­ward part of these services, most of us have performed, but we have failed in the inward; in prayer few have lift up a pure heart in faith without wrath and doubt­ing, 1 Tim. 2. 8. In fasting, few have afflicted their souls, left their beloved sins; Isa. 58. 6. 7. In the Sabbath we have all found our pleasures and recreations, spoke our own words, and done our own works, and have not called it a delight, the holy of the Lord, honourable, observing both the publique and private duties he requires therein; our almes hath been given rather for feare of mans law, then Gods, or else rather for our own glory, Mat. 6. 2. then his, we have been for­getfull hearers, and not doers of the Word, James 1. 22. Lastly, we have recei­ved the Sacraments many of us, unworthily, and administred the same as care­lesly, and unfaithfully; so that our coming together, hath been for the worse, 1 Cor. 11. 17. and not for the better? Is not the formall Protestant accounted now the only true Christian amongst us, and he that is zealous of good works, is a precision, or a puritan, though Christ redemed us to that end? Tit. 2. 14. [True godlinesse is despised, zeal abhorred, sincerity snuffed at, uprightnesse loathed, Prayers contemned, professors disdained, and almost all good men had in derision, Den. in his plain-mans pathway.] Alas, we take Gods word in our mouths, but hate to be reformed, and cast his covenat behinde our backs, Psal. 50. 16, 17. for to be baptized in his infancy, and taught by rote to say the Catechism, the Lords Prayer, the Creed, and the ten Commandements in the English tongue, to be confirmed by the Bishop when he can say these, and then to hear a Sermon once a moneth, and to follow his Church twice on Sundayes, and Holy dayes, to pay duly his tithes to the Parson, and at Easter to pay his offerings, and to receive the Sacra­ment, and to eat of the holy loaf (as the vulgar calls it;) this man is a com­pleat Protestant in the worlds esteem, though he know not the nature and use of baptisme, nor the benefits sealed therein, nor end wherefore he was baptized, [Page 45] though he hath no knowledge in the Word, and consequently no faith, and therefore is unfit to pray, or to be confirmed, and much more to receive the Lords Supper, [Vero invocatio est verae fidei testimonium, vera autem sides verae vocatio­nis, vera autem vocatio verae electionis. Bezae not. in Rom. 10. 14. 3.] Surely such ser­vices God hates, they are a trouble unto him, he is weary to beare them, Isa. 1. 14. he scorns such service, that men should continue in ignorance and sin; and yet presume they please him with their outward work, Jer. 7. 9. for such fools con­sider not that they do evill, Eccles. 5. 1. and that such services are an abominati­on unto God, Prov. 15. 8. and 21. 27. and 28. 29. and Isai. 66 3. But alas, this is an Epidemicall disease, that hath overspread the whole body of the Realm; tis [...] generall sin, raigning in all persons, and degrees of men, both Magistrates, Mi­nisters, Masters, servants, parents, children, but in some more then others, and in them most dangerous, who think a partiall obedience sufficient; [For, they blindly imagine, that if they come to the Church, and heare Sermons, they are dis­charged of their sins, though they leave them not, they imagine they have given God [...]is full, and therefore may be bold to sin afterward. Mr. Dents Plain-mans path­way, against contempt of the Word.] A lukewarm love to the Word enough, and [...]re not for universall sincere obedience to all Gods precepts, nor strive not to be zealous in good works, denying themselves, and forsaking all to follow Christ, though it be through afflictions; surely, too many such we have amongst us, who knowingly hug their beloved sins, hiding it under their tongues, will not forsake it, Job 20. 12. And I pray God your Majesty, in regard of temporall ho­nour, or earnest desire of an Arbytrary power, or in regard of carnall love to your Queen, or worldly fear, or shame, may not be guilty in this sin, in opposing the reformation intended, according to the rites of Gods Word any longer, by fol­lowing the counsell of evill persons; for know assuredly, if you love the world, the love of the Father is not in you, 1 Joh. 2. 15. and James 4. 4. If you be a friend of the world, you are an enemy to God. If you will not forsake all to follow Christ, you are not worthy of him, Luke 14. 33. if you hate not father and mo­ther, wife and children, brethren and sisters; yea, and your own life also, you cannot be his Disciple, Luke 14. 26. The performance of outward duties of pie­ty and charity are nothing without these, Mat. 7. 22. 21. 23. for these most of us have done, which are the lesser: 1 Thes. 2. 12. 15. [Palliabant suascelera ti­tulo Ecclesiae & populo Dei: Apostolus ergo detrahit illis hanc larvam monet (que) Deum hos titulos nihil morari, sed propter scelera illos odio habere. Zanch. Expos. in locum.] But the weightier things of the law, as faith, repentance, charity, righteousnesse and holinesse, and the spirituall service of God, these we have not laboured after, that so we may walk before him, as being still in his sight, and may be upright. No, we have in the last place, to fill up the measure of our sin, and to fit us for judgement, which the Jews openly, Matth. 23. 23. lothed and [Page 46] rejected the word, and the sound and sincere preaching thereof, and proudly op­posed and gainsaid the truth, and the faithfull Ministers that preacht it; either be­cause it condemned our beloved sinnes, or hindred us from enjoying our plea­sures, profits, honours, or condemned our unlawfull traditions, human inventions, and superstitious ceremonies; thus did that mad Prelate of Cant. with Amaziah, silence those that preacht against Popery and Arminianisme, [Vide the Preface in the Antidote against Armianisme, and Mr. Newcom. Serm. No. 5. 1642. p. 28.] at the Court to preach against lovelocks, [Vid. the Arch. dealing with Mr. Prin for his booke called, The unlovelinesse of lovelocks.] and long haire, were hee the Apostle Paul, his eares should be cript for it, though their haire still remaine un­cropt, shamefull in the sight of a heathen, 1 Cor. 11. 14. [Inculcat argumentum à communi natura sensu sumptum, Beza in loc.] as the Apostle confesseth; and to speake against those whorish Stageplayes and lascivious Maskes, [Vide the causes of Mr. Prins, Dr. Bastwicks, and of Mr. Burtons sufferings.] wherein wanton­nesse is acted, evill words pronounced, uncleanesse practised, and all sorts of the lusts of the flesh enticed unto, this is little lesse then petty treason censured, when indeed the doing of them, if not the permitting, be high treason against the King of heaven, who will call the Princes and Nobles of the world to an account, even for their idle words, Mat. 12. 36. much more for their scandalous actions, and immodest gestures, unlawfull cloaths, and mispent time: have not our Kingdoms with the old world, been disobedient almost these sixscore yeares to our Noahs Preachers of Righteousnesse? 2 Pet. 2. 5. Have not our Magistrates, with the Scribes and Pharisees killed the Prophets, persecuted Christs Ministers, for­bidding them to speak to the people, that they might be saved, Acts 5. 28. 40. besides what hath been said already, and the abundance of bloudshed in Queene Maries dayes by those ravenous wolves that devoured the flocke of Christ [As Bishop Bonner, Gardiner, and Vid. Mr. Fox his Acts and Mon. Vol. 2.] (which hath not yet (as ever I heard of) been publikly repented of by this Kingdome.

Come wee to King James his time, and we shall finde in Scotland, Anno 1610. that for the instituting and erecting of Bishops againe in that Kingdome, the godly Ministers are driven from their flocks, [Vide Altare Damas. initio lib. lectoribus benevol. p. ult.] yea in the second yeare of his reigne in this Kingdome three hundred Ministers were either silenc'd from preaching or deprived of their livings, or stricken with the thunderbolt of Excommunication, or cast into prison, or else driven into banishment, so that as my Author affirmes, [Anno secundo Jacobi in Anglia 300. Ministri vel libertate concionandi mulctati, vel beneficio privati, vel excommunicationis fulmine icti & vix reperire potest gravior persecutio, sub ullo principe fidem orthodoxam profitente. An. tertio Iacobi eadem per­secutio caepit in Scotia grassari Episcopi optimos quos que ejiciunt juxta Dolmanni Iesuita concilium sub Puritanorum nomine.] there can scarce be found a heavier [Page 47] and grievouser persecution under any Prince professing the Christan faith. And in the next yeare the same persecution followed in Scotland, so that the Bishops under the name of Puritans, according to the Councell of Dolman the Jesuit, cast out the most religious and holy Ministers out of their cures and overthrew the well stablisht policie and government of that Church; Earle Morton being one of the chiefe actors herein with the Bishops, which on his deathbed he lamen­tably bewayled, and with most earnest prayers craved pardon for [Altar. Dam. ut supra.] the same. And I hope King James was as happy in his repentance, as he was with him guilty of the sinnes, for once he did with the estates of Scot­land in expresse words abhorre and detest all Popery in generall and in particular heads; even as they were then dam'd & confuted by the word of God, and Church of Scotland, and especially the Popes supremacie his usurped authority on mens consciences, his tyrannous Lawes, made on things indifferent against our Christian liberty, his blasphemous Letanie, his wicked▪ Hierarchie, and all rites, signes, traditions, brought in the Church without, or against the Word of God, and doctrine of this true Reformed Church, wherein we joyne our selves willingly in doctrine, faith, Religion, discipline, and use of the holy Sacraments; as lively [Vide the Generall confession of the true Christian faith and Religion ac­cording to Gods Word and Acts of Parliament, subscribed by the Kings Majesty and his houshold, &c. at Edinburgh the 28 of Ian. An. 1581. printed in the Har­mony of Confessions in Engl. at Cambridg. 1586.] members of the same in Christ our head, promising and swearing by the great name of the Lord our God; that we shall continue in the obedience of the doctrine and discipline of this Church, and shall defend the same according to our vocation and power all the dayes of our lives, under the paines contained in the law, and danger both of body and soule in the day of Gods fearfull judgement. And willing to take away all suspicion of hypocrisie or double dealing with God and his Church, we therefore protest, and call the searcher of all hearts to witnesse, that our mindes and hearts do fully agree with this our confession, promise, oath, and subscription, so that we are not moved for any worldly respect, but are perswaded onely in consci­ence, through the knowledge and love of Gods true Religion printed in our hearts by the Holy Ghost, as we shall answer to him in the Great day, when the secrets of all hearts shal be disclosed. Now how this doth agree with his after-pra­ctise, the world knows, and your Majesty may judge by those oaths he took in fa­vour of the Papists (if that be true which is related in the Popish royall favourite) First, that all lawes against the Romish Religion shall not at any time hereafter by any means or case whatsoever directly or indirectly, be commanded to be put in execution, against the said Romish Catholiques, and we will cause our Councel to take the same oath. [Vide the Popish royall favorite in pag. 48. 49.] Secondly, that no other laws shall hereafter, bee made anew against them, but that there [Page 48] shall be a perpetuall Toleration of the Romish Catholique Religion within pri­vate houses throughout the three Kingdomes. Thirdly, that we will not treat any thing, or attempt it privately or publikly with the Lady Infanta Donna Ma­ria, which shall be repugnant to the Catholique Romish Religion, nor will we by any meanes perswade her, that she should ever renounce, or relinquish the same in substance or forme. Fourthly, that we will interpose our Authority, and doe as much as in us shall lye, that the Parliament shall approve, confirme, and ratifie all and singular Articles in favour of the Romish Catholiques capitu­lated betweene the most renowned Kings, by reason of this marriage, and that the said Parliament shall revoke and abrogate the particular lawes made against the said Romish Catholiques, and that we will not consent that the said Parlia­ment should ever at any time make or write any other new laws against Romish Catholiques, we accounting all and singular the preceding Articles, ratified and acceptable, out of our certaine knowledge, as far as they concerne us, our heires, or successors, approve, ratifie, applaud, and promise bona fide, and in the word of a King, by these presents inviolably, firmely, well, and faithfully to keep, observe and fulfill the same, and to cause them to be kept, observed and fulfilled, without any exception or contradiction, & do confirm the same by our oath upon the holy Evangelists not withstanding any opinions, sentences, or lawes whatsoever to the contrary; and that Apostaticall speech of his to the Privy Councell, [Vide The Popish Royall favourite, ut supra, & pag. 46. 47.] and cursed definitive sentence (if true) that it should be reputed high treason, to molest the Catholiques in the ex­ercise of their Idolatrous Masse.

But leaving this in dispense, certaine it is, he introduced Bishops, and that wic­ked Hierarchy into Scotland which before he had objur'd, [Vide Epist Philadel. vindi. pag 80.] and upheld those rights, signes, and traditions which were, if not against, yet without the word of God, as the Crosse in Baptisme, Surplices, painted Glasse in Churches, bowing to the Altar, to the verball name of Jesus, and kneeling at the Sacrament, &c. and persecuted those to confiscation of goods imprisonment, banishment, who would not observe these; [Altare Damas. pag. ult. in Prefatione lectorum] But yet enlarged Recusants at the same time out of prison, by his letters to the Lord Keeper Williams, [Vide the Popish royall favorite, pag. 43 and 44.] and earnestly desired upon most wicked tearms to marry your Majesty with a Papist, and at the last effected it, though he were before warn'd of it [By Abbots Archb. of Cant. and Vox populi, and Dr. Hacwels book a­gainst the match.] both of the unlawfulnesse of it, and of the dangerous conse­quences of it, and how it would bring the judgements of God on the whole Realm in generall and on himself in particular, sure I am he lived not long after: But I dare not judge of his end, I may [Vid. Mr. Prins introduction to the Archb. triall.] of our miseries, that our Nationall sinnes and this most especially of con­tempt [Page 49] of Gods word, and particularly in this Popish marriage, and refusing to set up the discipline of Christ in that Kingdom, and putting it down, when it was well stablished in Scotland, and the endevouring to make them, as superstitious and vaine in their worship as our selves, by intruding on them that refined Masse­booke of the Archbishops, have been the chiefe causes and grounds of our divi­sions, and Civill Warre, and of Gods judgements on the three Kingdomes, and on your Majesty in particular, as was before threatned; [Vide vox. pop. Dr. Hac­wel, &c. ut supra.] for in the Preface to the admonition to the Parliament, the Ministers that were then most godly said, Either must we have a right Ministery of God, and a right government of his Church according to the Scriptures set up (both which we lacke) or else there can be no right Religion, nor yet for con­tempt thereof, Can Gods plagues be from us any while deferred [The Preface of the Admon. to the Parl an. 1672.] for as they there, seeing with hatred we have not detested the Romish Hierarchy and worship perfectly, nor with singular love embraced, and carefully endeavoured, to plant the true discipline of Christ amongst us, we are without excuse before the Majesty of God. [Vide the Ad­monition to the Parl. pag. 1.] The godly in Queen Elizabeths dayes did justly fear, some great judgement of God to be very neare unto them, yea even to hang over their heads for the contempt of his Gospell and Ministry, [Mr. Dent in his Plain­mans pathway to heaven, p. 130.] and Reverend Beza said, when he heard flocks were deprived of their Pastors, because they would not weare a Surplice, and hun­gry sheep were deprived of the Lords Supper rather then kneeling should bee o­mitted, which things saith he, if they should be there done amongst you (as God forbid that I should think they are done) surely they would be the beginnings, not of former but of far greater calamities, which now by woefull experience wee finde to be true; [Beza epist. to the Archb. of Yorke, 1566.] for in the same letter he saith, I foresee, that either the same, or more grievous punishments doe againe hang over most part of people, which at the first with great affection em­braced the Gospell, and now by little and little fall from it; [Vide The Adver­tisement to the Parl. of England, pag. 29.] with Joash your royall father in his younger yeares declared a great deale of zeale and godlinesse, whilest his Tutors lived: [As Knox and Mr. Buchanan, and other godly Nobles.] But seduced by evill Counsellors, [Dr. Andrews, Duke of Buc. Earle of Bristol.] his piety soon decayed, his zeale slackned after their departure, and his promotion to this King­dome: and the Nobility and Clergy they followed the example of the Court, [Regis ad exemplum totus componitur orbis.] which sins, certainly, have highly provoked Gods wrath, as Beza foresaw, these two plagues, (that is to say, the dis­honesty and ambitious flattery of the Bishops; partly abusing the vertuous Princes, and partly serving their evill affections and vices) had utterly undone the Church, and was likely so to doe in England; [Beza epist. ut supra, prin. Engl. 1644] [Page 50] for surely then are our sinnes come to the height, when we not only despise his Gospell, but persecute and destroy the messengers bringing it, detaining the truth in unrighteousnesse out of a love to our honours, pleasures, profits, or sinnes, Rom. 1. 18. and yet into this sinne did the ambitious Prelates runne into, impri­soning and persecuting the godly Ministers, even because they reproved their pride, and covetousnesse, and hypocrisie; with Saint Paul the godly Ministers were become their enemies, because they told them the truth, and spoke against pluralities of Benefices, Non-residencie, licences for marriage, and to eat flesh, and such like, which as Beza speakes, and that with honour, is not a corruption onely of Christianity, but a manifest falling away from Christ, [Beza in epist. u [...] supra.] a sinne which the Prelates knew well enough, but they received not the love of his truth, nor beleeved the same, because they had pleasure in unrighte­ousnesse, 2 Thess. 2. 10. 12. nor could they beleeve the same, because they sought honour from their fellow-Ministers, and Churches of Christ, or at least from one another, and sought not that honour that came from God only, Joh. 5. 44 [Ex appetitu honoris vani redditur homo instabilis ad fidem veritatis. Gorranus in lo­cum.] And therefore with Demetrius they did, and to this day still doe make up­roares against the godly Ministers for their Dianas, Act. 19. 20. of Episcopacie, Prelacie, like the Mrs. of the Damsell possessed with the spirit of Python, Act [...] 16. 19. [Cupidit as quaestus est persequendae veritatis occasio. Bezae not. in locum.] they knew, if this evil spirit be cast out, the hope of their gain is gone, those bribes and unconscionable fees for ordination, institutions and induction are vanisht, their Courts & Coffers are casheer'd, their Mannors, Prebends, Liberties, Royalties and Dignities are to be better imployed, therefore they cry out to your Majesty, and other Magistrates (and in Queen Elizabeth and King James his dayes did the same) [Vide Bakers Cron. in vitis Eliz & Jacobi, in matters concerning the Church.] against these men for exceedingly troubling the Common-wealth, and for teaching customes which are not lawfull for us to receive in a Monarchy, much lesse to observe, in regard divers laws, statutes, and customes have relation to them, where indeed these are but pretences to cloake their secret pride, cove­tousnesse and malice to these men, and hatred to their doctrine, [Avaritiae prae­texitur tum publicae pacis tum etiam pietatis studium. Bezae not in Act. 16. Vide eti­am epist. Philact. vindiciae. 1.] but this is an old argument of Satan, as Beza calls it, to plead antiquity and publike custome without any other respect against truth (though but newly revealed) for the divulging of the Gospell, doth raise up divisions, not of it selfe, it being the word of peace, but by accident, in regard of mens corruptions who have such soare eyes, that they cannot looke upon this light, nor will they come unto it, because their workes are evill, John 3 19, [...]0. so the light it selfe saith, Men love darknesse rather then light, because their deeds are evill, for every one that doth evill hateth the light, neither commeth he to the [Page 51] light, left his deads should be reproved; for this cause he saith, I came not to send peace but a sword, Mat. 10. 34, 35. [Christus qui proprie est pacis auctor, occa­sio est turbarum propter hominum malitiam. Camer.] I am come to set a man at variance against his father (both naturall, temporall, spirituall,) and the daughter against her mother, and the daughter in law against her mother in law, a mans foes shall be of his own house, [Evangel [...]i predicationem civilia dissidia conse­quuntur. Bezae not. in Mat. 10.] So that civill dissentions are but the effects of preaching the truth; we find it so this day by wofull experience, that those are imprisoned, fought against, that cry against the Altars of Bethel, the Idolatries, and superstitions of this kingdome, 1 King. 12. 26. and 13. 4. And I wish your Majesty were free altogether of this sin.

But I feare least that complaint be just of the Assembly of Scotland, [Vide the Remonstrance of the Generall Assembly of the Kirk of Scotland, sent to his Majesty from the Committees of both Kingdomes, June 12. and publisht by Authority, July 5. 1645.] that there is a guilt which cleaves fast to your Majesty, and your Throne, which is such, as (whatsoever flattering Preachers. or unfaithfull Coun­cellours may say to the contrary) if not repented timely, cannot but involve your selfe, and your posterity, under the wrath of the everliving God; for your being guilty of the shedding of the bloud of many thousands of your Majesties best sub­jects, for your permitting the Masse, and other Idolatry, both in your owne fami­ly, and in your dominions; for your Authorising the book of Sports, to the pro­phanation of the Lords day, for your not punishing publique scandals, and much prophanesse in and about the Court, for the shutting of your eares from the hum­ble and just desires of your faithfull subjects, for your complying too much with the Popish party many wayes, and namely, the concluding the Cessation of Armes in Ireland, and your imbracing the counsell of those, who have not set God nor your good before their eyes: for your resisting and opposing this Cause which so much concernes the glory of God, your owne honour, and happinesse, and the peace and safety of your kingdomes, and for what other causes, your Ma­jesty is most conscious, and may best judge, and search your owne conscience; for, is it not to secure your honour and pretended friends, rather then to promote Gods glory, or advance his Gospel, that the warres continue, and that wicked Hierarchy, and their superstitions are still maintained? and that nothing may be condiscended unto more then was offered at Uxbridge? [Vide the Letters taken in the North from the Lord Digby] Episcopacy, nor the sword may not be quit­ted, [The Postscript of your Majesties Letter to the Queene from Oxon, Jan. 9. 1644.] This was Jeroboams policy, 1 Kings 12. 27. to maintaine his Calves, lest the peoples heart should turne to the Lord, and then kill him: And surely most of your Counsell are led by the same Genius, and have too farre prevailed with your Majesty, even with Herod to send out your men of warre to massacre [Page 52] the Innocents, Mat. 2. 16. amongst whom Christ is new formed, Gal. 4. 19. [Christus in vobis per peccatum deformatur, per fidem & gratiam reformatur sicut formatur sigillum in caera, Gor. in locum.] and acknowledged as their supreame King, 1 Tim. 6. 15. and received as the onely Archbishop of their soules, 1 Pet. 2. 25. fearing the losse of their owne lives, and flattering your Ma­jesty, as if the Discipline intended, would abolish your liberty and power, [Vide the Vindication of Episcopacy, pag. 16. 20. 28. 30.] and the reason hereof, is it not because it opposeth their unlawfull traditions, humane inventions, and supersti­tious Ceremonies? yes surely, because the godly Ministers, with St. Paul will not give place by subjection, no not an howre to subscribe to their articles (though Peter and Barnabas) some holy and religious men have formerly herein too much dissembled with them, for feare, or favour, Gal. 2. 14. [Galatarum nomine omnes gentes intelligit. Bezae not. in Gal. 2. 5.] that so the truth of the Gospel, both in doctrine and discipline, may continue with the people, and therefore they withstand them to the face, as he did Peter, (being indeed more blame­worthy herein) for, hereby they bewitched their auditors hearts, that they should not obey the truth, Gal. 3. 1. as the false teachers amongst them did, bringing them into bondage, to those weake and beggerly elements, as St. Paul calls them, Gal. 4. 9, 10. [Egena & impotentia vocantur elementa in sese, & seorsim à Christo deinde quod ea ratione ipsi sese egenos esse in Christo testarentur, quam tamen à Christo ad ceremonis relabi nil aliud sit quam relictis opibus inania sectari. Camer. in lo­cum:] those Ceremonies of dayes, months, meats, and cloathes, which were an­tiquated and abolisht in Christ, and after the divulgation of the Gospel, not only dead, but deadly; for this perswasion comes not of God, and therefore must pro­ceed from Satan, or our corrupt hearts, as a little leaven leaveneth the whole lump, so will this little corrupt doctrine, or practise, infect the whole minde, Gal. 5. 9. and therefore, by his Apostolicall authority he pronounceth, that the maintainers of Ceremonies, shall heare their owne judgement, and wisheth they were cut off that troubled them, so haynous and dangerous was this sinne in his eyes: and such zeale did the godly Pastors in the Primitive times expresse, that they would not yeeld to the least corruptions herein. Excellent was the resolution of Saint Basil to the president of Valens the Emperor, who desired him to yeeld to some moderation, and not to make such a rent in the Church, for small subtil­ties: Those who are throughly seasoned with true Religion, will rather suffer all kinds of death, then give way for the altring of one syllable, [Vide Doctor Craloners Sermon, No peace with Rome, printed at Oxon, 1629.] It was but a little loto between [...], and [...], yet the right believers would never omit the one, or admit of the other, [Theodoret, ut supra, pag 330.] So the mar­tyrs in Queen Maries dayes, though they allowed of a reall presence in the Sacra­ment, yet rather then they would confesse a corporall, they would embrace the [Page 53] stake, [Foxes Acts and Monum. vol. 2. in Cranmers disputation at Oxon.] S. Paul esteemed sitting down at the Idolatrous feast, (though without any intent to ho­nour the Idol) Idolatry, 1 Cor. 10. 14. 20. and having fellowship with Devils; those who urged the ceremonies amongst the Galatians, did overthrow the Go­spel of Christ, Gal. 1. 6. why saith S. Chrysostome, [Qui pusillum quiddam perpe­ram admixtum induxerit totum corrumpit. Chrysost in locum.] they retained the Gospel, only they would have brought in a Jewish rite, or two, and yet the Apostle saith, hereby the Gospell is subverted; to shew, how but a little thing, being mingled untowardly, mars all: For, as in the Kings coyn, he that clyps off but a little of his Image stamped thereon, imbaseth the whole piece: so if any shall overthrow but the least parcell of the truth, its wholly corrupted from these be­ginnings, proceeding alwayes to worse things. Where are they now, who con­demn us as contentious? because of our disagreement with heretiques, who can condemn us justly for schismaticks? for our opposing Jewish rites & superstitious ceremonies? when Saint Paul saith, they did overthrow the Gospel, who brought into the Church but a little innovation; For well he knew, as Mr. Dike well ob­serves, [Mr. Dike of the deceit of the Heart, pag. 191.] that if we sip of the cup of error, we will not leave till we have drunk our full draught; and perhaps, till we are mad drunk therewith; having nibbled on these poysoned cates, (of human inventions, and wilworship) we will not give over till we have surfeited of them, as by wofull experience the Church of God hath found true in all king­domes, and we especially in ours, those few Altars, (or at least Communion Tables placed in the Altars romes, and standing after that fashion) which escaped the zeal of our Reformers, were made presidents for our railing and worshing the Altar, or some thing on it, or at least for our superstitious turning of it altarwise, and cringing and ducking to it, [Mr. Newcomens Sermon on the 5. of November, printed 1642. pag. 27.] Those few Images that escaped the statute of King Edw. against the same, [Vide the statutes of Edw. the 6. An. 3. c. 10.] were made examples for other Churches to have the like, and were new trimmed, scoured, and painted, as is manifest in most Cathedrals, and Collegiate Churches & Chappels; our main­taining of Prelacy, and too indulgent favours to the Papists, caused them to hope still for our reconcilement to Rome, [Vide Contz. Pol. & Newcom. in his Sermon, ut supra, pag. 29.] And therefore we have in all times had so many reconcilers, who laboured to joyne Popery with Protestanisme, seeing already the true Mini­sters were too far obliged to Antichristian Prelates, as Cassander, Andreas Frisius, Bartholomeus Nervus, Seravius, Modestus, he that proves the Hugonets of good right to be members of the Roman Church, [Vide Doctor Chaloners Sermon ut supra, pag. 132.] Franciscus de Sancta Clara, Manwaring, Mountagu, Haywood, Heylin, Cossens, Pocklington, and that archleader of this rabble of Arminians, or Antichristians, if you please, for they would not have the Pope to be Anti­christ, [Page 54] but allow the church of Rome a true Church, contrary to the doctrine of this Kingdome, [Vide the Homily of perill of Idolatry, the prayers for the 5. of Novenber set out by King James,] who were so strict for bowings, crossings, kneelings, coaps and surplisses, and so zealous for Altars, raylings, candles, and other Popish ceremonies, depriving, excommunicating, imprisoning, and banish­ing those godly persons that opposed them herein: But as God in the old Testa­ment forbids sowing mesling, and wearing garments of linsiwoolsie, Deut. 22. 9, 10, 11. So Eliah prohibites serving God and Baal, 1 King. 18. 21. Christ will not have God and Mammon joyned, Marke 6. 24. nor Saint Paul Iudaisme with Christianity, Gal. 5. 1. For, as before, when it was joyned with Paga­nisme, it brought forth that deformed brat of Samaritanism, so now of Turcisme; for a Iew, a professed Christian, and a Pagan, were the compilers of Mahomets damnable Alcaron, [Mahomet compiled his Alcaron by the help of Sergius a Monk, John of Antioch an heretique, and a Iew a Magitian: Vide Smiths arrow against Atheists, Purchas Pilg. Fox acts and mon. vol. 1. pag. 676. printed 1610.] in the primitive times it brought forth semipelagianism, and Semiarrianism; and in our dayes, what monsters hath it produced? for too many have been of Herods mind, at the same time to build a temple to God, and Cesar, to beautifie Pauls, and erect the Queens chappel for the Masse, and to compound popery with our Religion, make traditions an Appendix to the Word, and stricter to enjoyn ceremonies then Gods commands.

But this devilish policy hath still in all ages bin resisted by the godly, and though worldly princes may think hereby to secure their estates the better, yet are they greatly herein deceived: For, first hereby they bring the judgements of God on themselves, and their kingdomes, because they retain not the love of the truth, but depart from Christ to Antichrist; (as hath already been shewed) yea, God himself affirms theres no peace to the wicked, Isa. 48. 22. and 57. 21. [Ac proinde ne co­pulemini cum illis, aut consortium habitote, sed fugite. Jun. & Trem. in locum.] for punishment lieth at the doors of sin, and inseparably follows it as the wages thereof, Gen. 4. 7. Rom. 6. 23. [Impossibile est esse culpam in aliquo, quin ad ipsam poena inseparabiliter sequatur. Bonavent.] Secondly, hereby they bring them­selves, crowns and people, under the Popes girdle, his jurisdiction and tyrannie; nay, under Satans power, who rules in all the children of disobedience, Ephes. 2. 2. and 2 Tim. 2. 26. and who so serves him, shall be tormented by him in the lake that burnes with fire and brimston for ever, Rev. 19. 20. and Matth. 25. 41. Thirdly, by working us to agree with them in some things, by degrees we shall be brought with them to agree in all, as a just judgement of God on us for detain­ing the truth in unrighteousnesse, and not receiving the love of it, 2 Thes. 2. 10. 11, 12. 3. Rom. 1. 18, 19, 24. &c. and from losing our first love, we shall come to lukewarmnesse, thence to coldnesse, senslesnesse, Atheisme, and to a reprobate [Page 55] minde, and vilde affections; and what can be lookt for then, but misery and de­struction, as was well declared by a learned Doctor, in the beginning of your raign, to the University? [Doctor Chaloner, in his Sermon, No peace with Rome, printed 1629. p. 133.] those times he called dangerous, (and yet many of our false doctrines were not then broacht, nor superstitious ceremonies openly practised and maintained) wherin too many did fall from coldnesse, to benummednesse; from slacknesse to defection; from indifferency to senslesnesse, and to a loathing of all religion; yea, to a hating of the truth, and to a Persecuting of the professors, and practisers thereof: we have, as Beza, [Beza's Letter, printed in English at the end of the Advertisement to the Parliament, 1572.] feared, begun in the Spi­rit, in our Reformation in King Edwards dayes, but with the Galatians, we fall back again, and end in the flesh, cleaving to trifles and trash of mens traditions; like the Pharisees, whose rule was tradition, and practise a voluntary austerenesse, [Vide Godwins Jewish antiquit.] and under the colour of Religion, and pretence of devotion, they did slay and kill the Prophets, thinking thereby to do God good service: Joh. 16. 2. and Acts 4. 18. and 7. 58. so have our Popish and ambitious Prelates, like their predecessors, under pretence of Gods service and zeal for his glory, persecuted the Orthodox Ministers, and professors of Christianity, because they consented not to their traditions, humane inventions; yea, doctrine of De­vils [Singuli suas omnes vires contulerunt conspirarunt (que), ut signis sermone opere in eandem pernitiem, &c. At (que) haec temporū nostrorū descriptio. Iun. in Apoc. 16. 13.] for so he calls abstinence from meats & marriage (which savour one would think of great mortification) 1 Tim. 4. 1. 3. & Col. 2. 16. 20. yet no better terme will be allowed those ancient traditions (vented in the Apostles dayes, and long before practised lawfully by Gods command:) For as the Gentiles in their Idol-worship sacrificed to Devils, 1 Cor. 10. 20. and Jeroboam in his wil-worship, ordained Priests for Devils 2 Chro. 11. 15. so Saint John tells us, there should be such in the Church of Christ, who should forsake the true service of God in spirit, and should worship devils, Rev. 9. 20. for Antichrists kingdome was to be managed by the spirit of devils, Rev. 16. 13. 14. and therefore Rome, sometimes a glorious Church, is proclaimed by an Angel to be an habitation of devills, Rev. 18. 2. and those who worship the Beast and his Image, or take his mark, follow him in doctrine, or discipline, in his traditions and ceremonies, and persecuting those that oppose them as he doth, are surely ruled by the same spirit, though the Devill in them be transformed into an Angel of light, and they make shew of being the Ministers of righteousnesse, yet God hath, and will discover them every day, more and more, and their end shall be according to their works, 2 Cor. 11. 14, 15. We have borrowed our discipline, service, traditions, and ceremonies from them, and they, the Word testifies, had them from Satan, witnesse our cannon law, Episco­pacy, and that Hierarchy, our book of common prayer, our licencers for marri­age, [Page 56] meats, our feasts, holy-dayes, our crossings, cringings, coaps, surplisses, candles, altars, corporasses, organs, singing-men, vicars choralls, processions, &c. For Anastatius an. 401. decreed m [...]n and women should stand at the Gospell, and why not at any other part of the word as the Jewes in Ezras dayes, Nehem. 8. 5. Innocentius his successour in the Romish sea consecrateth oyle? [Vide at large Dr. Chaddertons table of the Church and Mon. of the succession of Patriachs and Prophets, Judges, Kings, Emperours, learned and holy Fathers, Councels, persecu­tions, heresies, printed at London, 1572. Vide Platina de vitis Pontificum.] And Zozimus the next Bishop the paschall candle at Easter.

Leo the sixt made the Masse a sacrifice, Anno Dom. 444. And Hilarius his suc­cessour hath the Crosse in reverence, An. 465 Not long after, Agapetus con­firmed Procession on Holydayes about the yeare 535. and Vigilius (his successor save one) instituted the feast of the Purification of the Virgin, whence sprang our Churching of women, he ordained candles to burne at the saying of Masse, but especially on that day. Gregory the Great was the compiler of the Masse­booke, and especially invented the [...], and the Allelujah therein; his successour Sabinian, Ann. 605. brought in lampes, and Bells into Chur­ches. And as Higinus long before brought in Godfathers at Baptisme, so Theo­datus superstitiously forbad Gossips to marry, An. 615. Boniface the fifth, esta­blisht Sanctuaries, and his successour Honorius prayers to Saints, an. 623. Pope Martinus brought in creame, and shaving, and Vitellianus shortly after in all Ca­thedralls, ordained singing and Organs, an 657. Benedict the second, calls him­selfe Christs Vicar, and decreed Coaps and Surplices, and vestments for Priests, an. 687. Pope Sergius brought in Agnus Dei into the Masse; and shortly after, John the 6. portureth tombs and garnisheth altars. Gregory the third, institu­teth Masse for the dead, an. 7. 31. and after him Paschalis ordaineth veneration of Reliques, an. 816. Clemens the third, brought singing cakes into the Masse, and Pope Innocent the third, hang'd up Christ in a Box, shortly after Innocent the fourth commands adoration of the Sacrament, an. 1243. about which time came in that grosse errour of Transubstantiation. Damasus brought in Gloria Patrs to be added to the Psalmes, and they to be sung by turne, as in Cathedralls they are still with us used. [Platina de vitis Pontif. Damas 1.] Pope Marcus would have the Nicene creed sung after the Gospell. [Platina in vita Marci primi.] Anacletus thought fit the Priests and people should salute one another, with the Lord be with you and with thy spirit. [Jacob. Manlius and Ainsw. proving that the Ministers ans. insufficient.] Telesphorus ordained the fast wee call Lent, [Platin in vita Teleph. & Calist. 1.] and Calistus the fasts call'd Imbring weeks or dayes: and Innocent the third, [l 3. decretal. Greg.] commanded fasts on holy day eyes as Silvester the first before, [Bergomensis lib. Concil.] required fasting from flesh Wednesdayes, Fridayes, and Saturdayes weekly; Pope Felix the third, made [Page 57] holy the day of the Archangell, [Bergomen, ut supra.] and Boniface the eight shewed like honour to the foure Evangelists. [Fasci. temp.] Constantine Pope ordained adoration of Images, an. 707. [Chaadertons table, ut supra.] Boniface the first obtained by bribery (at Phocas hand who murdered his Lord and Empe­rour) to be received as chiefe and universall Bishop over the Church, [Fox Acts and Mon. Vol. 1. pag. 108.] and Boniface the second appointed a rood lost to sepa­rate the Chancell from the Church. [Ainsworth ut supra.] But at li [...] came the Councell of Trent, who received all traditions and ceremonies then in use in the Church, with equall affection and reverence as they did the holy Scriptures, [Vide Concil Trident.] yea and punisht the violation of them with greater pe­nalty; so that though men did walke blamelessely with Zachary and Elizabeth in the commands of God, and were without spot in the world, yet if they would not acknowledge the Pope for Peters successour, and the head of the Church, then were they heretickes and no true members thereof. [Bellar. lib. 3. de membris Ecclesiae & cap. 19.] Thus this Apostaticall Church is become the habitation of Devills, and the hold Rev. 18. 2, 3. of every foule spirit, and a cage of every un­cleane and hatefull bird, for all Nations have dranke of the wine of her fornica­tion, and this Kingdome especially, to whom shee hath granted the title of de­fender of her faith, and as we have still (since Reformation) maintained and al­lowed of the title, so also have we still retained and observed her reliques and rites, as next heire of Romes constitutions, [Ainsworths booke, called Counter­poysen, pag. 236.] as one calls us, so that the Papists insult, and say [Pap suppl. An. 1604. Reason of Religion. 13.] that from their treasure house the Religion now establisht, hath learned the forme of Christning, marrying, Churching of women, visiting the sicke, burying, and sundry other like, as the bookes transla­ted out of theirs doe declare, yea almost all things saith learned Ainsworth in their Liturgie, are done according to the doings of that spirituall Egypt, the Romish Church wherein they dwelt; [Ainsw. ut supra, pag. 236.] they have imitated her worship, orders, ceremonies, &c. retained her Ministry, Prelacie, Courts and Canons; onely the Latine is turned into English, and some grosse superfluities left out: nay with them they have persecuted and killed those that opposed them, 'tis excommunication ipso facto, to speake against any of these, when it is but a pecuniary mulct to abuse Gods word and Ordinances. [Vide the 12. first Canons made at Lond. 1603. and the Statutes against swearing made in your Maj. reign] By reason whereof the truth have been evill spoken of, and the professors thereof scorned, derided, punisht, destroyed, yea still to this day doe they perse­vere in these sinnes with faigned words, beguiling souls, and through covetous­nesse, making Merchandize of them, but their damnation who wilfully persist, slumbreth not, their judgement lingreth not; [Deus enim suos electos ab is [...] is er­ronibus liberabit & injustos illos semel destruet. Beza in 2 Pet. 2.] God hath begun [Page 58] to disgrace them and plague them, and we also for partaking with them in this sin, and for not departing out of Babylon as we were commanded, Revel. 18. 4. your Majesty have they taken in their pit, and made you the head of their Army, to war against the Saints; and your owne conscience can best tell the sins and miseries whereinto they have led you, to the reproach of your Honour, the hazard of your person, the hatred of your people, the losse of your estate, the ruine of your subjects, cities, ships, castles; and certainly, without repentance, to the destruction of your soul (if this, after all other warnings, be despised, which God forbid,) and to the no lesse losse, of both your leaders, and followers then of their souls also, in the in­fernall lake, though some may have a fewer stripes then others sinning ignorantly, Luke 12. 47. [Ignorantia purae negationis excusat à tanto licet non à toto Aquinas Sum. 12 ^dae q. 74. Ar. 1. 2 ^•.] which in part excuseth.

O, then dread soveraign, as the Embassador of Christ, (who hath all power given unto him, both in heaven and in earth, and is the searcher of the heart and reins, to whose sight your inmost thoughts, Heb. 4. 13. are naked and open, and who shall be, and is the Judge of the world;) In his stead, I beseech you, by the tender mercies of God, and in the bowels of Iesus Christ, to be reconciled unto God, 2 Cor. 5. 20. For, the axe of Gods justice, is now laid to the root of the trees, and every tree which brings not forth good fruit, shall be hewed down and cast into the fire, Mat. 3. 10. I wot, that through ignorance, you and many thousands more of this kingdome, have continued in these sins; that so God might fulfill what before he decreed and revealed, that the kings of the earth, Rev. 17. 10, 11, 12, 13. should have one minde, to give their power and strength to the Beast, untill the Words of God be fulfilled, and they had warred against the Lamb, which is Christ in his members, and the Lamb should have overcome them, which seeth now by experience you may find true. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord, and he shall send Iesus Christ to judge both quick and dead, who will then destroy every on that will not hearken to his Word now, Act. 3. 19, 20, 21. 22, 23. that so your Majestie may be one of those ten hornes foreprophesied of, Rev. 17. 16. who should hate the whore, make her desolate and naked, eating her flesh, and burning her with fire: [Ʋt enim hi prius excaeci perpenderint à nutu bestiae meretricem at tollentis, sic postea dicitur fore, ut refiliant discessionem (que) faciant ab ea mutatis in melius animis per Dei gratiam & misericordiam. Iun. in locum.] the fulfilling of which d [...]ed, and word, is now in agitation, and every day shall more and more be promoted; [Hujus autem facti, at (que) eventus complementum in dies provehitur hoc nostro se­culo. Idem ut supra.] Come out then from amongst their society and friendship▪ as now in person (blessed be God) you have begun, Rev. 18. 4. and touch no un­clean thing; partaking with them in any of their sins, or errors; and then God [Page 59] will receive you into his favour, and will be a father unto you, 2 Cor. 6. 17. and you shall be his son. Let the times past of your Majesties raign be sufficient, to have wrought the will of the Papists, (whilest they by your abused power, op­pressed your subjects in their liberties and consciences, persecuting their persons) and run no longer with them in the same excesse of their wickednesse, 1 Pet. 4. 3, 4. but with Josiah, humble your selfe for your sins past, and let your heart melt into griefe, in regard of them, and produce the true fruits of godly sorrow as the Corinth: 2 Cor. 7. 9, 10, 11. did, both for your selfe, and others; as first, a care of advancing the Gospel, and preaching thereof, in purity and power; to which end, let me entreat your Majesty, to hearken to the humble petitions and desires of your Grand Councel, for the abolishing of Episcopacy, and that Hierar­chy, which is the seat of the Beast, the pillars that uphold him, [Vide Mr. Cotton on the seven Viols.] and which hath been the seminary of all our miseries, and of the great contempt of Gods word; then let care be taken that a learned and re­ligious Ministery be placed in every parish in the kingdome, and that speciall choice be made of the Ministers in every parish by the Congregation, that so ha­ving beene chosen by them, they may be presented unto, approved, and consecra­ted to that Office, by the Presbyterie, being found fitting for the same, Acts 6. 3, 4, 5, 6. Then thirdly, let Advowsons, Patronages, and Impropiations be taken away, as meerely Antichristian, simoniacall, invented onely to fill the Popes Coffers, [Fox his Acts and Monum. vol. 1. pag. 7. printed 1641.] Let all Pluralities both of Livings and Lecturies, Vicaridges, and Donatives, be made void, as things contrary to the word of God, Acts 20. 28. [ [...], in the singular number, viz. the particular Congregation over which the holy Ghost hath made them Bishops] and tythes, (which without doubt, either in specie, or in equality are due to those Ministers alone that preach the word of God) be paid, without fraud or deceit, according to the Apostles, yea, Christs ordination, 1 Cor. 9. 14. [ [...] 4. 60.] for otherwise, God must be robbed, or the Countrey, when men pay tythes to those who deserve it not, nor to whom it doth not belong: for, if tythes be due jure divino, as it seemes they are, by the payment of them before the Law, Gen. 14. 20. & chap. 28. 22. [It was a signe of homage and thankefulnesse to God, for as tribute is paid to Kings for their atten­dance on the affaires of the Common-wealth, so tythes were paid in the Law, being holy an heave-offring to the Lord, so Levit. 27. 30. unto the Leviticall Priesthood, and before the Law paid unto Melchisedek, who was a type of Christ, and so to his Ministers who are after that order, Heb. 7. 4. &c.] then is it not in mans power to take them away from the owners; and if they be not due, then is it an heavy exaction, and grievous oppression on the Commonwealth, that poore men should pay so much out of their estates, without just cause. Fourthly, let there be a more equall division of Parishes, and sufficiency of maintenance be allowed to one, or [Page 60] more Ministers, according to the multitude of the severall Congregations, as it was in the Apostles dayes, Phil. 1. 1. & Acts 8. 14. & 4. 35. Fiftly, let your Majesty passe the Bill against scandalous Ministers, and for the confirming the As­sembly of Divines, and passe an Act for the allowance of the Directory, and ano­ther Act for setting up the Presbyterian Discipline, as shall be agreed on by the Assembly of Divines, and approved of by your Parliament. Let the solemne League and Covenant be taken by your Majesty, and enjoyned, [As Josiah en­joyned, and made all that were present in Israel to sweare to serve the Lord, 2 Chron. 34. 33. Addixit quemque, idest, regia sua auctoritate obstrinxit, compescuit ad hibendo severitatem disciplinae, Trem. & Jun. not. in loc.] and bee tendred to your whole kingdome, and let such as refuse be punished, as the wisdome of your Grand Councell shall think fit, as they did in good King Asas dayes, 2. Chron. 15. 9, 10, 11, 12, 13, 14, 15. Let the Sacrament and Censures of the Church be administred purely, according to the word, and in the plaine simplicity thereof, without any humane inventions, superstitious Ceremonies, or Popish kneeling, Crossings, [As was petitioned for in Queene Elizabeths Reigne, by the godly Mi­nisters] Let the severity of Discipline be practised on the despisers, and con­temners of Gods holy word and Ordinances, Heb. 12. 25. & 2 chap. 1, 2, 3. Deut. 18. 19. & Luke 10. 16. & Mat. 18. 17. and let men be made constant­ly to frequent their parish Churches early, on paine of the Laws, and other Ec­clesiasticall censures: if those will not serve, Deut. 12. 5. Prov. 8. 34. Nehem. 13. 21. Let your Majesty take speciall care that Antichrist be perfectly rooted out of this kingdome, both head, and tayle; Rev. 14. 9, 10. And lastly, let men be en­forced with some severer penalty, to sanctifie the Lords day, our Christian Sab­bath, both in publique and private, Nehem. 13. 17. &c. and let a day of humiliati­on be set apart for our former contempt of Gods word, and horrible prophaning of his day, Levit. 26. 40. 41, 42. & 2 Kings 22 13. Ezra 9. 1, 2. &c. and then let both your Majesty, and people, confesse all your sins unto God unfeinedly, but those especially wherein the kingdome hath beene remarkeably guilty, and for which God hath sent his judgements on us. Thirdly, let us all be angry with our selves, [Qui paenitet peccasse pene est-innocens] for our offences, as being a foolish and ungratefull, people, Esay 1. 4. Jer. 7. 28. who have thus requited the Lord, rendring him evill for good. Fourthly, let us feare for the time to come the dreadfull Majesty of God, Jer. 5. 22. & Mat. 10 28. against whom we have sinned, and tremble at his word, and his judgements whilst they hang in his threatnings, before the sentence come forth, Ezra 9. 4. & Esay 66. 2. fearing to dishonour God, because we love him▪ Psal. 130. 4. and tremble at his word, out of conscience to the justnesse, holinesse, and goodnesse of it, Rom. 7. 12. & Psal. [...]19. 94. and in love, and obedience to the Commander, Gen. 39. 9. Fifthly, let as vehemently and sincerely desire to be rid of the guilt, and punishment of our [Page 61] sins, Psal. 6. 3. & 51. 14. & 77. 1, 2. and to be reconciled unto God by the bloud of Christ, Psal. 143. 1, 2. 6, 7. Acts 2. 37. Psal. 42. 1, 2. and to obtaine san­ctification throughout, both in soule, body, and spirit, 1 Thes. 5. 23. 2 Cor. 7. 1, And sixtly, let us be zealous of his glory, Revel. 3. 19. Tit. 2. 14. and to promote his Gospel, and declare the same by our high esteem of the preaching of his word, and love thereunto, which we must declare foure wayes.

First, the manner of receiving it, we must not heare it as a prophane history, for novelty of matter, as the Athenian did Saint Paul; Acts 17. 21. nor for carnall delight, as those who heard the Prophet, Ezek. 33. 32. nor rashly and foolishly without preparation or devotion, Eccles. 5. 1. but we must come to it with pure and prepared hearts, James 1. 21. laying aside all filthinesse and superfluity of naughtinesse, and receiving it with meeknesse; and as St. Peter adviseth, we must lay aside all malice, and all guile, and hypocrisie, and evill speaking, 1 Pet. 2. 1, 2. And as new born babes desire the sincere milk of the Word, that we may grow thereby, hungring after it, as the food of our souls, delighting in it, and exercising our selves therein constantly, Psal. 1. 2. our souls should break for the longing desires it hath thereunto at all times, Psal. 119. 20. even in affliction and perse­cution, we must not go back from the commands of his lips, but with Job, Job 23. 11, 12. we must esteem the words of his mouth more then our necessary food, [...]r feet must hold fast his steps, and keep his way, and not decline on either side; receiving the Word from his messengers, as if he himself had spoken immediatly to us from heaven, as the Thessalonians, heard Saint Paul, 1 Thes. 2. 13. highly prising the powerfull preaching of the Word, as our lives, Deut. 32. 47. better then thousands of silver and gold, Psal. 119. 72. 111. and sweeter then honey, or the honey combe, Psal. 19. 9, 10. accounting all things as dung in compari­son hereof, Phil. 3. 8. It should be our inheritage, and the very rejoycing of our hearts, Psal. 119. 111. which we should delight in; his commands should not be grievous to us, 1 Joh. 5. 3.

Secondly, we should not only sincerely and sensibly grieve for our own failings and transgressions against the Word, (with S. Paul, crying out, O wretched men that we are) Rom. 7. 24. but also we should bewail other mens despising and con­temning of the Word and Gospel, and not keeping of it, as the King after Gods own heart did, Psal. 119. 136. rivers of water ran down his eyes, because they kept not Gods Law: Thus also did those marked by God for his own, in the pub­like destruction, Eze. 9. 4. even they did sigh and cry for the abominations that were done in the land. Also we must grieve for the famine of the Word, or want of successe in the use of it, when we do enjoy it, Amos 8. 5. fainting for thirst of this water of life, and pining for lack of this bread of life, Psal. 42. 2, 3. yea, last­ly, taking a holy revenge on our selves; with zealous Ezra, both for our own and others sins, who rent his garment and mantle, and pluckt off the hair of his head, [Page 62] and of his beard, and sate down astonished, Ezra. 9. 3, 4.

Thirdly, we must declare our love and fear of the Word to all and every pre­cept therein, loving the glasse of the Law, that shews us our spots, as well as the doctrine of the Gospel, that divulgeth Christs righteousnesse to cover them, [Na [...] quod in uno latet, in ultero patet, ejusdem sunt verba authoris, & potentiae,] we must delight as well in the purges and corrasives of Gods judgement, and threat­nings, as in the cordialls and leatives of his free grace, and glorious promises, Psal. 119. 86. 128. approving and commending those Ministers that sharply reprehend our sins, as Saint Paul did St. Peters, Gal. 2. 11, 12, 13, 14. compared with that of 2 Pet. 3. 15. and pondering of the words we hear Luke 2. 19. hiding them in our hearts, that we may not sin against God, Psal. 119. 11. but may re­dresse our wayes, by taking heed thereto, Psal. 119. 9. and may prove his will, and do what is acceptable in his sight, Ephes. 5 10, 11. learning the truth, that we may be delivered from the slavery of sin, Joh. 8. 32. that it raign not in us, Rom. 6. 12. Isai. 52. 7.

Lastly, let us so love the Word, that we love fervently the messengers that di­vulge it, Rom. 10. 15. receiving them as the Angels of God, even as Jesus Christ himself, Gal. 4. 14, 15. as the Galatians did, being ready to do any possible courtesie for them, and esteeming of them highly for their works sake, 1 Thes. 5. 13. and 1 Cor. 16. 10, 11. giving them double honour, 1 Tim. 5. 17. obeying them in the Lord, and submitting our selves to them that watch for our souls, Heb. 13. 7. 17. receiving them in the Lord with all gladnesse, holding such in reputation, Phil. 2. 28, 29. and communicating to them in all good things, Gal. 6. 6. Also we must love and honour those that are begotten by the Word, Psal. 15. 4. and 5. 1. and 4. 20, 21. and separate our selves from the wicked, that may hinder us from keeping it, Psal. 119. 115. and 101. 4, 5, 7. hating and forsaking all our former ill courses and sins, to keep this Word, Psal. 119. 101. and Tit 2. 12, 13. and 1 Pe. 4. 1, 2, 3, 4. yea, all our old companions, or fol­lowers, forsaking all to follow Christ, and obey his Gospell, Luke 14. 26. Mat. 16. 24. Mar. 10. 21. 28. that so this Word may work in us an awfull reverence of his Majesty and presence; that we may fear the glorious and fearfull name of the Lord our God, Deut. 28. 58. to stand in aw and sin not, humbling our selves in dust and ashes when we hear him speak, as Job did, Job 42. 6. and Abraham and Habbaccuk Gen. 28. 27. and Habb. 3. 16. and rightly considering of his pre­sence, and justice, to cause us to walk before him, and to be upright, Gen. 17. 1. Mich. 6. 8. doing justly, and loving mercy, walking humbly with our God, abstain­ing from all sin, Prov. 3. 7. and the appearances thereof 1 Thes. 5. 22. Lastly, let us use his Ordinances with zeal, sincerity, simplicity, fear and faith, as did Levi. Mal. 2. 5. who feared the Lord, and was afraid before his name; for the Law of truth was in his mouth, and iniquity was not found in his lips; he walked with [Page 63] God in peace and equity, and did turn away from iniquity; and then, when we love and fear his Word, and tremble at his glorious presence, we may be assured his feare is in our hearts, and his covenant of peach s [...]all be with us, he will never depart, nor turne away from doing us good, nor shall we depart from him, I [...]r. 32. 39, 40. he will rejoyce over us to doe us good, he will assuredly reward us with grace and peace here, Prov. 13. 13. and with glory and peace hereafter; Luke 11. 28. which the God of grace, peace, and glory, send unto us all, and to your Majesty in particular, and that for his sake, who is our peace, and eternall King of glory, Jesus Christ our Lord; To whom with the Father, and the Holy Ghost, be rendred as due is, All honour and glory, power and praise, world with­out end, Amen.

Major proved.

GOD the Creator of all things, the supreme Lord of heaven and earth, ha­ving shewed the severity of his justice on the Angells that 2 Pet. 2. 4. sin­ned, whom he spared not at all, but cast them downe to hell, and delivered them into chaines of darknesse, to be reserved unto the judgement of the great day (in regard they willingly rebelled against him without any others solicitations, and repented not of their wickednesse, but being full of malice set themselves as ene­mies against God, and his creatures) yet in the meane space they have loosenesse and liberty to range abroad in the world, and to goe about seeking whom they 1 Pet 5. 8. may devoure; which liberty, God permitted unto them, to tempt and try our first parents, thereby to declare his justice and mercy, and Satans ma­lice and cruelty, and though one Devill be principall, yet hath he many partners, which are called his Mat. 25. 41. angells, all of them uncleane and malitious spirits, by whose suggestions and deceit, our first parents being overcome, where­as they were promised to Gen. 3. 5. be as Gods knowing good and evill, fell by this means into corruption and misery, and became like devils, without Eph. 2. 12. God in the world, subject to the horror of Gods wrath, and to eternall condem­nation; for which offence of the devills, God presently sentenceth him, he having none to [Hic Deus statim ad serendam sententiam, venis, quia nullus est diabolo [Page 64] aut transferendi crimen aut recipiscendi locus▪ Trem. & Jan. in loc.] accuse for this fact, Gen. 3. 14. nor place to repent; therefore forthwith judgement passed on him as the onely author of sinne, although the Serpent also is punisht, as the in­strument hee used therein, Gen. 3. 15. The substance of which curse Moses des­cribes in these words, I will put enmity between thee, and the woman, and be­tween thy seed, and her seed, it shall bruise thy head, and thou shalt bruise his heele. By which sentence, he brake the cursed amity between men and devills, and between the Serpents seed (that is wicked men and reprobates who are na­med the sonnes of Beliall, Deut. 13. 13. and 1 Jo. 3. 10. and of the devill) and the womans seed (that is Christ and his Church, even all that should beleeve on him, who are Eves seed and Abrahams seed by faith) Gal. 3. 29. and denounced Satans overthrow and destruction in respect of his power and workes, Jo. 12. 31. and 1 Jo. 3. 8. for the head being bruised, strength and life is perished, and so the Jewish Doctors expound it. [So its in thargum Jerusal. vid. Ainsworth in loc.] The womans children shall be cured, but thou, O Serpent shalt not, for though Satan should bruise Christs and his childrens Heb. 2. 13. heel, surprising them by affliction, troubling them with temptations, bringing on them persecutions and death (with all that will live godly in Christ Jesus must suffer.) Yet as Christ hath crusht his head, and dissolved the worke of the devill, spoyled principalities, Col. 2. 15. and powers: so also shall all his people, (who resist him stedfastly in the faith) 1 Pet. 5. 9. vers. prevaile against him, the God of peace shall shortly bruise him under their Rom. 16. 20. feet. Untill which time God hath proclaimed open warre to all his people against their Ephes. 6. 12. spirituall enemies the world, the flesh, and the devill, their presse-mony they received in Baptisme, and there they promised to fight under his banner faithfully unto their lives end. By which promise according to Gods ordinance, they are obliged to forsake al fellow­ship, Eph. 5. 7. and communion with the wicked, seeth the love of them is I am. 4. 4. enmity with God, for such is the friendship of the world, 1 lo. 2. 15. as God by his owne example teacheth, who for the good and preservation of his Church, cast forth that Gen. 4. 14, 15. wicked one (the first seed of the Serpent, and eldest son of Satan) who slew his righteous brother, and gave Gen. 4. 25. Seth unto Eve, the mother of all living, for the encrease and propagation of the Church, which was from time to time (during the old world) propagated and governed by ten holy Patriaks in their Gen. 5. per totum, generation, who were by Enoch, Iude epist. 14, 15. vers. a Prophet of Gods warned [Ainsworth in the communion of Saints, chap. 8.] not to joyne with the wicked seed of Caine, in regard God would de­stroy them in the appointed time: But the sons of God being ensnared through their owne lusts, and enticed by the externall beauty Gen. 4. 22. [Id est amaeham speciosam (que) hic enim jam invaluerat insana ambitio forma. Trem. & Jun. in loc.] of the daughters Gen. 6. 1, 2. of men, (Satan tempting them thereunto) would [Page 65] neither hearken to the word of God prohibiting their ungodly friendship and marriages with Cains Idolatrous progeny, nor yet would they be ruled by the motions of his good, Gen. 6. 3. spirit in them, striving against that sinne, but being besotted with the beauty of women, [Modo forma placuisset sibi uxores adjun­gabant nulla side aut pietatis ratione habita seque intrudebant temere in conjugia & [...]fidelium necessitudinis. Jun. in Gen. 6.] and covetous after wealth and honour of the world wherein Cains posterity, Gen. 4. 22. excelled, they tooke them wives even as their lust led them, [Gen. 6. 2. They followed their owne affections, and chose to themselves wives not regarding the counsell of their godly parents, nor the will of God who forbad such prophane marriages. Ainsw. in locum.] and so grieved and quenched his Spirit, whereupon he set the world a determinate time or space for them to repent otherwise he would for this and other sinnes destroy them all, Gen. 6. 1. 2, 3. for Naamah, the sister of Tubalcaine was so, Gen. 4. 22. [The Heb. Doctors say of this Naamah, that all the world wandred in love after her: and that of her were borne evill spirits into the world. Ainsw. in locum.] named by reason of her excellent beauty, and then began this poyson to infect the world which could not be purged out but with the floud. For the sonnes of God (which should be one spirit with the Lord) hereby became flesh, corrupted their wayes, which brought a floud upon 2 Pet. 2. 5. the ungodly. Therefore Solomon the wisest of men, tells us, Prov. 29. 27. and that by the Spirit of God, that an un­just man is an abomination to the just; and he that is upright in the way, is abo­mination to the wicked. What friendship or marriage, can there be, where abo­mination and hatred abides? Jehu 2 King. 9. 22. tells Joram, there can bee no peace so long as the whoredomes of his mother Jezabell and her witchrafts were so many. The godly are made light, the wicked Ephes. 5. 8. are darknesse. Christ dwells in the 2 Cor. 13. 5. one. Satan Eph. 2. 3. in the other. The one are made righteous by faith, yea the righteousnesse of 2 Cor. 5. 21. God in Christ. The other are unrighteous, yea full of all unrighteousnesse, Rom. 1. 29. The one are the sonnes of God, Io. 1. 12. the other children of the Devill, Joh. 8. 44. Hence followeth St. Pauls sequell, 2 Cor. 6. 14, 15. &c. Be not ye unequally yoked with unbeleevers in friendship, viz. nor in marriage, for what fellowship hath righ­teousnesse with unrighteousnesse? and what communion hath light with dark­nesse? and what concord hath Christ with Beliall? or he that beleeveth with an Infidell? and what agreement hath the temple of God with Idols? For yee are the Temple of the living God, as God hath said, I will dwell in them, and walke in them, I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch no unclean thing, and I will receive you: And will be a father unto you, and ye shall be my sonnes and daughters, saith the Lord Almighty: yea there is blessednesse pronounced to him that walks not in the counsell of the Psal. 1. 1. ungodly, nor stands in the [Page 66] way of sinners, nor sits in the seat of the scorner. Therefore saith the wise King, Prov. 4. 14. Enter not into the path of the wicked, and goe not in the way of evill men, avoid it; passe not by it, turne from it and passe away, for [Ʋt homo jejuno stomacho vix potest indormiscere sed subinde excitatur fame: ita sunt isti qui maleficia cibo & potui anteponunt ac proinde nunquam conqui [...]scunt nisi ipsi perp [...] ­traverint maleficia aut alios ad ea perpetranda: adduxerint. Trem. & Jun. notae in locum.] they sleep not unlesse they doe evill. Either thou shalt act with them in sinne, or they will allure thee to act for them. Therefore David will have no familiarity norcompany with them, but hates vain Psal. 26. 4. 5. persons, he will not goe with dissemblers, he hated the congregation of evill doers, he would not sit with the wicked; nay he will not have a wicked servant in his house, much lesse a wicked man for his friend, he will not know a wicked person, nor suffer him to live in his Kingdome, much lesse will he hug an Idolatrous wife in his bo­some, Psal 101. 3, 4, 6. 7. 8. For if their company and society be a sinne, much more is their friendship or marriage; therefore God sharply threatned that good King Jehoshaphat for joyning in friendship with Idolatrous Ahab, 2 Chro. 19. 2. shouldest thou helpe the ungodly and love them that hate the Lord, therefore is wrath upon thee from the Lord. And when hee would not be reproved by the Prophet, but after Ahabs death joyned in affinity with his Idolatrous sonne Aha­ziah. Eliezer prophesied against him, saying, 2 Chron. 20. 37. Because thou hast joyned thy selfe with Ahaziah the Lord hath broken thy workes. For long be­fore this had God commanded the Israelites utterly to destroy all Idolaters, whe­ther they were of the cursed Nations Deut. 7. 2, 3. of Canaan, with whom they were to make no Covenant, nor marriages with them, or of their owne people, or other Nation; nay though they were never so neare or deare unto them, as thy brother, sonne, daughter, wife of thy bosome, friend which is as thine owne soule, they were to bee stoned to death, Deut. 13. 6. 8, 9, 10, 15, 16. And if it were a whole City that had committed this thing, the inhabitants were to bee smitten with the edge of the sword, destroying it utterly, and all that was therein, and to burn the City and spoyl thereof, with fire, this was to be done without pity or mercy. How then could they possibly joyne in friendship or marriage with those, they were commanded thus to destroy, without committing great wic­kednesse? How can a godly man chuse such a wife to be a helpe meet for him as Gen. 2. 18. a wife ought to be? therefore as a thing impossible to be done with­out sinne. The Apostle, 1 Cor. 7. 39. [Idest, religiose & cum timore Dei. Beza nota in locum.] commands a woman to marry onely in the Lord, being of the same Religion and minde, and doing it in the feare of God, and to his glory. [Cul [...]s dispurit as matrimonium proced [...]us impedit ne contrahi possit. Aqui. sup. [...]. 59. 1. [...].] 1. The very Papists themselves tell [...]s so much, that difference in Reli­gion before Matrimony, hinders such marriage. For what communion is there [Page 67] betweene light and darknesse, but the greatest communion that is, is betweene man and wife. If he which is in the sight of faith cannot marry with an unbelee­ver, much lesse with an Idolater: And the Schoolemans reason is good, [Cum conjuges in fide dissentientes prolem ad Dei cultum aeducare nequeant disparit as matrimonium precedens impedit ne infidelis cum fideli contrahere possit. Aqui. us supra.] Because there will dissentions arise betweene the married persons in what Religion the children begotten by them shall bee brought up. Nay there are more and better reasons, as namely: First, The will and glory of God, who requires us to be holy as hee is holy, 1 Pet. 1. 15, 16. and hath severed us from other people that wee should be his, Levit. 20 26. Now hee will have no Idolater nor unbeleevers come Revel. 22. 15. nigh him, nor shall they stand in his sight, he hates them, and therefore hath no affinity with them, Psal. 5. 4, 5. Now wee ought to be perfect, as our Father in Heaven is perfect, for hee hath not called us unto uncleannesse, but unto 1 Thess. 4. 7. holinesse, that so he might marry us in Hosea 2. 19. faith, wee performing the Covenant wee betrothed with him, of making no Covenant or League with the wicked, nor giving, nor receiving marriages from them, as he required of the Jewes; the equity where­of belongs to us, for on the same conditions is the Covenant made with us, 2 Cor. 6. 17. Come out from among them, and bee yee separate, saith the Lord, and touch no uncleane thing and I will receive you, and will bee a Father unto you, and yee shall bee my sonnes and daughters, saith the Lord Almighty-Secondly, God forbids this, lest by familiarity with wicked and Idolatrous per­sons wee should learne their wickednesse, and commit Idolatry with them, which God hath declared to bee unavoidable, Deut 7 4. Exod. 23. 32. Thou shalt not make marriages with them: the reason God gives, for they will turne away thy sonne from following mee that they may serve other Gods. And for this reason Solomon forbids Prov. 22. 24, 25. us friendship with a wicked man, lest thou learne his wayes, and get a snare to thy soule. As did the Israelites who were mingled among the heathen and learned their workes, and they served their Idolls which were a snare unto them, Psal. 106 35, 36 [Scandalum illis fuerunt quibus in multis inciderunt miseriis: sic septuaginta vertit, [...] ut Judg. 2. 12, 13, 14. invenerunt.]

To prevent which Moses enjoynes, Deut. 4. 3. the Israelites, to look on Gods judgements executed on those who joyned themselves with the Midianitish wo­men, and to remember Zimri and Cozby, for all the men that followed Baalpeor, the Lord thy God hath destroyed them from among you; and lest wee should thinke this concernes us not, St. Paul remembers us with the same, 1 Cor. 10. 8. 11. shewing that these things happened unto them for examples, and were writ­ten for our admonition, on whom the ends of the world are come. Jehoram King of Judah, who would not take warning by his father King Jehoshaphat, [Page 68] but not onely joyned in friendship as his father before, but also in marriage, with Ahabs wicked progeny, (an Idolater though no Heathen) by her meanes, he did evill in the sight of the Lord, fell to Idolatry, and so lost the kingdome of Edom, who revolted from under him, yea, lost his God, his Religion and soule together; for, he walked in the wayes of the Kings of Israel, as did the house of Ahab, and the reason the holy Ghost gives, for the daughter of Ahab was his wife, 2 Kings 8. 18. And why did Ahab sell himselfe to worke wickednesse, but because Jeza­bell the daughter of Ethbaall King of the Zidonians inticed him 1 King. 21. 25. thereunto; yea, why did that godly governour Nehemiah contend with the Ru­lers, Nehem. 13. 23, 24, 25, 26, 27. revile the people, and smite certaine of them, and pluckt off their haire? was it not because they had married wives of Ashdod, of Amnon, and Moab, which were all Idolatrous, therefore he made them sweare they should not doe the like any more, and gives the reason ab exemplo, did not Solomon king of Israel sin by these things? yet among many Nations was there no king like him, who was beloved of his God, and God made him king over Is­rael, by his immediate appointment, neverthelesse even him, who was so wise, so beloved, so firmely stablisht and honoured, did outlandish women cause to sin, shall we then [Dissimulantes aut ferentes factum vestrum quod est contra faedus Dei quod rup [...]stis & à quo improbe descivistis. Trem. & Iun. not. in locum.] hearken unto you, to doe all this great evill, to transgresse against our God in marrying strange wives?

For, though great men for honour, wealth, fashion, or other respect may make sleight hereof, yet God counts it a heynous offence: so the Prophet Mal. 2. 11. Iudah hath dealt treacherously, and an abomination is committed in Israel and Ierusalem, for Iudah hath prophaned the holinesse of the Lord which hee lo­ved, and hath married the daughter of a strange god, and what was this, but in joyning in [Illegitima eorum connubia damnat tum propterea quod contra faedus Dei cum infid [...]l [...]bu [...] inibantur, tum etiam quod contra fidem justae uxori datam. Iun. & Trem. not. in locum.] affinity with the Idolatrous Nation, and in that those of the Captivity had married strange wives of the people of the land? for which Ezra confesseth the Lord would be angry with them, Ezra 9▪ 2, 3, 14, 15. if they should continue in it, till he had consumed them, so that there should bee no remnant nor escaping. The first hearing of this sinne, made this Scribe of the hoiy Ghost to rent his garments and his mantle, to pluck off the haire off his head and heard, for griefe, and to sit downe astonied with heavinesse and affliction, [...]uch holy zeale and godly sorrow was stirred up in him.

And in [...]d, every Christian ought so highly to be in love [Cum sanctitatem adeo deb [...]rat amare quisque, ut illius studio, omnibus aliis amoribus renuntiaret, & quod iis diligentissime abstineret, aliter demonstrat Propheta, injuriam fieri Deo, v. 11. as proinde ul [...]urum ipsum seq. vers. deinde injuriam fieri uxori, v. 13, 14. ac [Page 69] postremo natura ipsae, & naturali co [...]biorum legi, vers. 15, 16. Trem. & Iun. not. ut supra.] with holinesse, that he should renounce and abstaine from all other love, as fleshly and sinfull, otherwise as the Prophet Malachy speaks, he doth injury to God in prophaning his holinesse, which he will certainly avenge.

It hath beene an old trick of Satan and his adherents, to procure Matches and mixtures with Idolaters, or those of a corrupt Religion, to hinder the growth of truth, and spreading of the Church, and especially to ensnare those, who are emi­nent in the Church, or Common-wealth. Such were those hee caught, Genes. 6. 4. in this snare, in the old world, mighty men, and men of renowne, Elia­shib the high Priest, Nehem. 13. 28. and divers other of the sons of the Priests; so Zimria Prince, Numb. 25. 14. of a chiefe house of the Simeonites. So Sampson Iudge of Israel was entrapped by Dalilah, Judg. 16. 19. Solomon, 1 King. 11. 1, 4. by cleaving in love to strange women, his wives turned away his heart after other gods, who was the richest, and wisest, and greatest king of the world in those dayes.

This was Revel. 2. 14. & Numb. 31. 16. the devillish counsell of that diviner Balaam, which for hope of honour and reward, he gave to Balac King of Moab, against Israel, as Moses expresseth, have ye saved all the women alive? Behold, these caused the children of Israel through the counsell of [Quo anctore puellae in sacrificiis Baal-Pehoris summissae sunt ad corrumpendum Israelem, Trem. & Iun. not.] Balaam, to commit a trespasse against the Lord: So Valens the [Theod. 4. 11.] Emperour, before his marriage with an Arrian Lady, was Orthodox, but through her perswasion, became a persecutor. By Theodora the wife of [E­vag. 4. 10.] Iustinian, was the Eutichian heresie advanced, for by her meanes Severus came to be Bishop of Constantinople. What abundance of mischiefe did Iustina doe, by the ill tutoring of [Theod. 5. 2. Vide Mr. Newcomens Ser­mon of Novemb. 5. printed 1642.] Valentinian the Emperour in Arrianisme [...], to the Church? As Saul gave Micholl to David by Satans suggestion, (the evill spirit that vexed him) to be a snare unto him, 1 Sam. 18. 21. so oft giveth he his instruments the same counsell, to ensnare his people, to be as thornes in their sides, as Ioshua Joshua 23. 13. speakes of the Canaanites, which was after ful­filled, Judg. 3. 6, 7, 8. they shall be snares and traps unto you, and scourges in your sides, and thornes in your eyes.

So are alwayes Idolatrous women to their husbands, and such fruit friendship with Idolaters brings, viz. Gods temporall judgements and plagues, yea, and sometimes spirituall and eternall ones; for those sins which the godly party is too oft drawne into by the advice, perswasion, allurements, and examples of the Ido­latrous party, as my Major affirmes, That this sin brings Gods judgements on a man or Nation. It was not the least cause of the greatnesse of the old worlds wickednesse for which God brought the flood, Gen. 6. 2. 5. 3.

It had almost cost Iehoshaphats life, 2 Chron. 1 [...]. 31. however there was wrath 2 Chron. 19. 2. on him for it from the Lord: for shortly after God brought that great Army against him, which brought him in great feare and distresse, as in the next chapter. And because he after joyned with Ahaziah King of Israel, (who did very wickedly) to goe to Tarshish, God broke their ships, and spoyled their Navy, they 2 Chron. 20. 35, 36, 37. were not able to go.

God will not acknowledge them for his temple, his children, nor will be their father, nor dwell with them, nor 2 Cor. 6. 16, 17. walke in them, unlesse they seperate themselves from such matches, and touch no uncleane thing. The people of God must come out of Babylon, and not be partakers of her sins, lest they re­ceive of her plagues, Revel. 18. 4.

The judgement fell heavy on those that joyned themselves to the Midianitish women, Numb. 25. 4. they all perished, 23000. in one day by the plague, be­sides 1000. of the chiefe that were commanded to be hanged up unto the Lord, who were ring-leaders in this sin. Dalilah proved Sampsons ruine, Judg. 16. 21. and so did the Canaanitish women to the Israelites, for, thereby they did evill in the sight of the Lord. Therefore the anger of the Lord was hot against them, and he sold them into the hands of their Judges 3. 7, 8. &▪ 2. 14. enemies. God was angry with 1 Kings 11. 4, 6, 8, 9, 14, 23, 24, 26. Solomon for it, so that he rent his kingdome from him, and gave it to his servant, in his sons dayes. Yea, the Lord stirred up adversaries unto him, as Hadad the Edomite, and Rezon the son of Eliadah who went to Damascus, and reigned there. And Ieroboam the son of Nebat who made Israel to sin.

Was it not this caused Iehorams subjects of Edom to 2 King. 8. 18, 20, 22. revolt from under him, and to make a King over themselves? And did not Lib­nah revolt from him at the same time? Was it not an horrible judgement de­nounced by Eliah on Ahab for his wickednesse he did by the instigation of his Idolatrous Queene? 1 King. 21. 21, 22, 23, 24, 25. Surely it makes ones care to tingle, for it was not onely on him, and her, but on all his posterity.

God will cut them all off, and that with a miserable destruction; for him that dyeth of Ahab in the City, the dogges shall eat, and him that dyeth in the field, the fowles of the ayre shall eate. I need not speake of the great trouble and mise­ry came on those who married strange wives in Ezra, and Nehemiahs time; nor how it cost Balaams life for wicked counsell. The whole nation of the Midianites were destroyed for this fact, that so Israel might avenge themselves on them for their sinfull stratagems, Numb. 31. 2. and the Prophet saith, Mal. 2. 12. The Lord will cut off the man that doth this, the Master and the schollar out of the Taber­nacle of Iacob, [Id est, non tantum ipsum perfidum verum etiam defensorem om­nem adjutoremque & patronum p [...]rfidiae, etiam quum numeribus oblat is Deum sibi placare vide bitur. Trem. & Iun. not.] Valens, Valentinian, [Vide Theod. Evag. [Page 71] Zozom.] Justina and Theodora, and Severus, though they brought great perse­cution on the Orthodox Christian; yet most of them came to miserable and sud­den ends, and brought on themselves perpetuall infamy and shame, for their de­ceiving, and being deceived.

It was an Idolatrous match of Vortiger, King of the Brittains here with us, who married Rowen, daughter of Hengist, Commander of the Saxons, both an Infidell and Idolater, (whose aid also he craved against Aurelius and Uter, the two lawfull heirs to the crown) by means of which Saxons, Vortigern, and the greatest part of the Nobility, being by treachery slain at Stonehenge: [Fox in his Acts and Monum. vol. 1. pag. 97. printed 1610.] they were driven out of their countrey, leaving an example to all ages and countries, as Fox, [ut supra, pag. 102.] speaks, what it is, first to let in forrain nations into their dominion; but especially, what it is for Princes to joyn in Marriage with Idolaters and In­fidels, as this Vortigern did with Hengists daughter, which was the mother of all this mischief, giving the Saxons not only strength, but also courage, and occasion to attempt what they did; neither was this unconsidered before of the Brittain Lords and Nobility, who worthily being there with offended, justly deposed their King, and enthroned Vortimer his son in his room. Did not Archbishop Abbat tell King James, that such a match, and the toleration of Popery, would draw upon the kingdome in generall, and on himself in particular, Gods heavie wrath and indignation: [Vide Bishop Abbats Remonstrance to King James, in Mr. Pryns Hidden works of darknesse, pag. 40.]

Was not Offa, [Fox Acts and Monum. ut supra, pag. 101.] King of Mercia, so deeply plunged in sin and misery by the wicked counsell of Kemiswing his wife? that having secretly and cruelly murthered the good King Etheldred of the Westangles (who for his holinesse and godly vertues, is counted for a Saint, inno­cently coming to Offa, to marry with Althrid his daughter) after for shame and sorrow, he went to Rome, left his kingdome, and there made himself [...] Monk; and the aforesaid Queen (worker of this villany) lived not three moneths after, and in her death, [Fox Acts and Monum. vol. 1. printed 1610. pag. 117.] was so tormented, that she was fain to bite and rent her tongue in pieces with her own teeth: [Fox Acts and Monum. ut supra, pag. 101.] Red waldus also, King of the Eastangles, being converted in Kent, by his Idolatrous wife which he married, was perswaded to joyn Idolatry with Christianity, and so continued till his death, which was not long after.

So that what the French wise-man spake of ill marriages, is herein to the full verified: Hom [...] homini Lupus, 'tis a rough and dangerous match, and a galling burthensome tie: [Pet. Ch [...]ron. lib. 1. de Sapi [...]tia, cap. 46.] Adam found Eve so, after she was deceived by the Serpent, she deceived 1 Tim. 2. 14. him, and so brought misery and mortality on all mankinde. The very Papist, [Nubat in [Page 72] quam tantum in domino, i. e. viro sua religionis nam in disparicultu prohibitum est in lege matrimonium. Deut. 7. Gorran. in 1 Cor. 8.] themselves confesse the sin, and punishments.

Thus having proved the Major, let us see whether the Minor be true or no, viz. But we have joyned not only in friendship, but marriage, with Idolaters; we may confesse with Daniel, Dan. 9. 7, 8. O Lord, righteousnesse belongeth unto thee, but unto us confusion, as at this day; to the men of Judah, and to the inhabitants of Jerusalem; to our King, to our Princes, and to our Fathers, because we have sinned against thee; for with the Israelites we have not only joyned our selves in affinity, but marriage with the Papists, who are not only Idolaters, but members of that man: 2 Thes. 2. 3. 4. 8. of Sin ( [...], that out law. [...], that son of perdition, who opposeth and exalteth himself above that is called God; [Omnes norunt qui sit ille quise dicit posse pro arbitrio coelum reserere, & aperire qui in m [...] ­narchas sumpsit imperium.] or is worshipped: [...], 1 John 2. 22. The Antichrist, who denieth the Father, the Son) whom by thy Spirit thou comman­dest us to forsake, Rev. 18. 4. and to have no fellowship with, Ephes. 5. 11. But saidst, Come out of her my people, that ye be not partaker with her of her sin, and ye receive not her plagues. But alas, too many have thrust themselves and their children, through the bond of wedlock: To use learned Bullingers [Bulling is Apoc. cap. 18. Serm. 78.] words, into the midst of Papistry; neither have we regarded any thing else herein, but riches, and worldly honours, and friendships.

Against all these, the Prophets, with the Apostles, and at this present, Christ the Son of God, from the right hand of the Father, thundreth and cryeth out alond, Come away from her, my people, and be not partakers with her sins; which words admit not any witty or civill reasoning, nor carnall, nor crafty qualifying; for it followeth, Lest ye receive of her plagues: For, if ye like Rome if ye like the Romish Religion; if Romish Prelacy, riches and promotion please you; if the Romish cor­ruption content you, let the judgement, pain and damnation due to Antichristiani­ty, content you also: hac ille, we have death like the Israelites, who for a little while served the Lord, during the days of Joshua, and all the dayes of the Elders that out­lived Ioshua, Judg. 2. 7. who had seen all the great works of the Lord that he did for Israel, in delivering them from the Egyptian bondage, in feeding and preser­ving them in the Wildernesse, and in wonderfully destroying most of the Canaa­nites before them, as God commanded them, Deut. 7. 2. & Exod. 23. 31, 32, 33. utterly to be destroyed, seeing their sins were Gen. 15. 16. full, and to make no covenant, Exod. 34. 12. 15, 16. much lesse marriage with them; and by Ioshua, Josh. 23. 11, 12, 13. warned them in any wise, not to go back, and cleave unto the remnant of these nations that remained amongst them; nor to make marri­ages with them, nor to go in unto them, nor they unto you; for know then for a certainty, that the Lord your God will no more deliver out any of these nations [Page 73] from before you, but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, untill you perish from off this good land, which the Lord your God hath given you, which accordingly came to passe, as may be seen throughout the whole Book of Iudges, Judg. 2. 12. & 3. chap. 5, 6, 7. and 4. chap. 1, 2. and 6. chap. 1, 2. & 8. 33, 34. & 10. 6, 7. & 13. 1. And have not we out­stripped them in this sin? although God graciously and miraculously delivered us out of that more then Egyptian bondage of Antichristian tyrannie, wherein we lay under that whore of Babylon, which spiritually is called, Rev. 11. 8. Sodom, and Egypt, even that great city, Rev. 17. 18. which reigneth over the Kings of the earth; and an Angel from heaven with a loud voyce, Rev. 14. 9, 10, 11. proclaimed it; that if any man worship the Beast, or his Image, and receive his mark in his forehead, or his hand, the same shall drink of the wine of the wrath of God, which is powred out without mixture, into the cup of his in­dignation, and he shall be tormented with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb; and the smoak of their tor­ments shall ascend for ever and ever, and they have no rest, day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name, which our first Reformers were very zealous and carefull of, as many as had seen the great deliverances, and mercies which God wrought for his kingdome, in the time of blessed King Edward the sixth, and that Phoenix of her age, Queen Eliza­beth, wo was, if you'll believe Mr. Cotton, [Vide Mr. Cotton on the seven Vials. printed 1641.] The fourth Angel powring out his Vial on the Sun, in the first beginning of her raign, and held so, whilest those holy martyrs and zealous con­fessors, (which were tried in her tyrant sisters dayes) remained alive: but those being dead, the Amorits began to get some footing again, and the Popish party had friends at [Vide the great Papists that abod in her Court.] court, and not a few amongst the Clergie in [Such as Whitgift, Gifford, Andrews, and those Bi­shops that persecuted the Ministers of Christ in her raign, about Popish ceremonies.] the Synod, (from these we being delivered) God required we should have utter­ly rooted them out, and have made no affinity with them, much lesse marriage, but to have destroyed them out of the kingdome, as enemies of Christian Religi­on, and upholders of that man of sin, such as are by the Word commanded to be Psal. 137. 8, 9. destroyed, or at least fore-prophesied so to be with a promised happinesse to the executor of justice; for happy 2 Pet. 2. 12. shall he be, that taketh and dasheth thy little ones against the stones: For, they are as naturall bruit beasts, made to be taken, Jude 4. and destroyed; as the form of prayer set forth in your learned and royall fathers dayes, King James of famous memory for the fifth of November sheweth, where is this clause, [Vide the Book of prayers set forth to be read for the fifth of November, immediatly after the Powder-plot.] To that end strengthen the hand of our gracious King, the Nobles and Magistrates [Page 74] of the Land, with judgement and justice, to cut off the workers of iniquity the Papists, whose Religion is Rebellion, whose faith is faction, whose practise is murthering of soules and bodies, and to root them out of the confines of this Kingdome.

Yea the formes of prayer set forth in the beginning of your Majesties reigne for those [Vide the prayers set out by Bishop Abbot for those dangerous dayes in the beginning of his Majesties reign.] dangerous times prove the same. For there is an ingenious confession to God, and reason rendred to move God to heare us from the malice and wickednesse of these Papists our enemies; viz. For the taske­makers of Egypt vexed thy people only with bodily pressures, but never as these, compelled them to defile their soules with their Idoll-worship, wherefore stretch out thine arm, O our jelous and just God, and suffer not the vilifiers of thy sacred Oracles, the innovators and forgers of new faiths, the corrupters of thy Sacraments, the polluters of thy holy worship, and the abandoners of thy Catho­like Church to triumph over us.

But if any scruple remaine in your Majesties heart doubting whether the Pa­pists be Idolaters or no, [Vide the third part of the Sermon against perill of Idola­try, pag. 72. printed at London, 1623.] Our booke of Homilies may confirme it fully, which proves them plainly to bee worse Idolaters then the heathen, and to be that very Antichrist Daniel foretold, Dan. 11. for the Priests with a solemne pace passe forth before these golden puppets, and fall downe to the ground on their marrow bones before these honourable Idols, and then rising up againe, offer up odours, and incense to them, to give the people an example of double Idolatry, by worshipping not only the Idoll, but the gold also and riches with which its garnished.

And againe they teach [Homil. ut supra, pag. 73.] most horrible and filthy Idolatry, which the devilish schoolmaster Satan hath penned; for his dastardly disciples and schollers, even the lewd lessons of wicked Idolatry, and herein they passe the folly and wickednesse of the Gentiles, that they honour and worship the reliques and bones of Saints which prove that they be mortall men and dead (and therefore no gods to be worshipped) which the Gentiles would never con­fesse of their gods for very shame. [Homil. ut supra, pag. 53, 54.] O wicked impudent and most shamelesse men, the devisers of these things! O feely foolish and dastardly dawes, and more beastly then the Asse whose tayle they kissed, that beleeve such things! They have beene by their wicked teachers made more wic­ked then the Gentiles Idolaters, yea no wiset then asses, horses, and males, which have no understanding.

For they have not onely made Images, and set them up in Temples (as did the Gentiles Idolaters their Idols,) [Hom. ut supra, pag. [...]4, 55, 56, 57, &c.] but [...] ­so have the same Idolatrous opinion of the Saints, to whom they have made i [...] ­ges, [Page 75] which the Gentile Idolaters had of their false Gods: And have not onely worshipped their images with the same rites, ceremonies, superstition, and all circumstances as did the Gentiles Idolaters their Idolls, but in many points also have farre exceeded them in all wickednesse, foolishnesse and madnesse. And if this be not sufficient to prove them idolaters, I desire your Majesty to peruse the said Homily, wherein both by Scriptures and Fathers its confirmed at large, which testimony of our whole Church is the same with that of other Protestant [Vid. the Harmony of Confess. the confess. of Sweaveland de imaginibus, sect. 2. cap. 12. and confess. of Wirtenb. sect. 2. cap. 23. and the latter confess. of Helvetia, sect. [...]. cap. 4.] Churches.

Therefore seeth after a while wee forgot Gods great deliverence from these Idolaters, and broke our covenant which we made with him, of forsaking the devill and all his workes, the pompes and vanities of this wicked world; and for wealth, peace or honour joyned with them, not onely in friendship, but mar­riage; God hath made them to be snares and traps to us (as well as the Canaa­nites were to the Israelites) to be scourges in our sides, and thornes in our eyes, witnesse those many conspiracies and treasons against our Princes and Estates throughout the reignes of your noble Predecessours, Q. Elizabeth and K. James, especially those famous Mr. peeces of theirs, of the Spanish invasion in 88. and that horrid Gunpowder Treason, wherein your Majesties person was also in­gaged.

After which hainous and inhumane deeds (which now are slurd over, and al­most forgotten. By Parliament it was enacted [Vide 35. Eliza. cap. 2. and tertio Jacobi cap. 5.] that all Recusants should be restrained to some place of abode, and be confined to their private houses in the Country, and not at any time to passe or remove above five miles thence, under paine of forfeiting all their lands, chat­tells and goods during life, and that none of them should remaine within tenne miles of the City of London, nor come into the place where the King or heire ap­parent to the Crowne was; nor to keep Armes, nor any Ammunition, neither by themselves, nor others for them. But alas, we have gone on in paralling the Israe­lites, Psal. 18. 32, 33, 34, 35, &c. when by these he shew us, wee sought him, and returned and enquired early after God, and remembred that God was our rocke, and the high God our Redeemer, neverthelesse we did but flatter him with our mouths, [For what Nobles or Magistrates laboured according to their power to root them out of these confines, as persons hatefull to God. and hurtfull to men and Religion, as in our prayers we confest.] and lied unto him with our tongues; for our hearts were not right with him, nor were we stedfast in his Covenant, [made a [...] our Baptisme, and on condition implyed when we prayed.] But hee be­ing full of compassion forgave us our iniquity, and hitherto hath not destroyed us, but turned away his anger, and did not stirre up all his wrath. Although wee [Page 76] have with them not onely joyned in familiarity and friendship, but also marriage; not onely joyned in league with these Idolatrous Papists, and their wicked Ahabs: But have contracted marriages with them, even your Majestie who are the 2 Sam. 21. 17. light of Israel, and should be the vigour of the law, a nursing Esay 49. 23. father to the Church, the Defender of the faith, as you are intituled, by ill Counsellours in your youth have beene led away into this sinne, and have married not onely an Idolater, but on most wicked and impious conditions have tooke her [Vide the Conditions confest both by Mr. Pryn and his Answerer, in the Roy. Favour. wherein both the Idolaters and their Idolatries are allowed and permit­ted to be brought and used openly in this Kingdom, without controle or punishment, as in the Articles appeares, pag. 48, 49.] to wife, to the great and open dishonour of God and his truth, who hates these Idolaters and their Idoll-worship, in whose sight such as Psal. 5. 5. wilfully sin shall not stand.

But he will wound the heads of his enemies, Psal. 68. 21. and the hairy scalp of such as continue in their sinnes wilfully, who blesse themselves in their hearts hearing the words of this curse, saying, They shall have peace, though they walke in the Deut. 29. 19, 20. imagination of their owne hearts to adde drunkennesse to thirst, the Lord will not spare such, but his anger and his jealousie shall smoak against them, and all the curses written in Gods Booke shall lye upon them, and the Lord shall blot out his name from under heaven: For the Spirit of God pro­nounceth openly that the favourers of the Romish Church shall be damned; so zealous [Bulling. in Apoc. cap. 14 ser. 64.] Bullinger Revel. 18. 4. And who am I then to say the contrary, or what men will pronounce otherwise? let us therefore heare the sentence of the just judge, and beleeve the word of the Sonne of God, and beware of the Popish Religion, for he [Bulling. in Apoc. cap. 13. serm. 61. hath the number of the name of the beast, who hath a society with the beast, which society that number bewraieth or sheweth.

Yet such was the cursed flattery of those counsellours both in Church [Vide the Articles for the Match in the Royall favorite. pag. 49.] and State, in your noble Fathers declining age, and in the beginning of your Majesties Reigne, that not onely a Popish Princesse was entertained for your consort, but also her Idola­trous Priests were allowed, a Popish Bishop for her Almoner, and no lesse then 28. Priests, who were with Jezabels fed from her table, permitted for the ser­vice of Baall. Yea from your Majesties revenues they had their maintenance; and as Solomons for his wives gods, 1 King. 11. 7. so there was a Chappell erected for the celebrating of Idolatry, and altars made for the Masse and Breaden god, the abomination of the Romanists (even in your Majesties Royall City) and a Papist was entertained, not onely in your Court, and presence; but even in your Chamber, Bosome, contrary to the Law Gen. 6. 2. and Mal. 2. 11. and 1 Corinth. 7. 39. and 2 Cor. 6. 14, 15, 17. and Revel. 14. 9, 10. and 18. 4, 5. of God, and [Page 77] former statutes, [Vide the Statutes of Eliz. & Jacobi, made against Priests, Je­suits.] of this kingdome; and though in humane policy great and many benefits be pretended to the kingdome to paint over this corrupt plastring, I will answer such statesmen with that of the Apostle, Their damnation is just, 1 Rom. 3. 8. who plead we may do evill, that good may come thereby. Surely, the wisdome of man is alwayes foolishnesse with God: For, in stead of good, much evill hath come thereby; Antichrist hath thereby set his foot again, [Vide the Letter of Grace and Protection, set forth by Mr. Pryn, and allowed by his Answerer in the Royall fa­vorite.] the Papists have been connived at, and [Vide Pulfords Declaration to your Majesty.] favoured, most of the lawes made against them, lying dead, or dormant.

The Pope hath raigned again, [Vide the Declaration of the Parliament Octob. 5. and that other Answer to your Majesties, October 23. 1642. and the oath which the popish Priests take, in Mr. Pryns Hidden works of darknesse, pag. 82.] secretly in this kingdome, as the Parliament hath declared, many by the Queens example, [Vide the effect of the marriage in Mr. Pryns Royall Favorite: and the Remon­strance of the House of Commons, July 11. 1628.] have been countenanced, en­couraged, multitudes of later dayes have been seduced from our Religion to their Idolatry; yea, too many for honour and profit under her Majesties service, or hope thereof, have been allured thereunto, and turned Renegadoes: Popish Priests have been allowed, and freed out of prison, by speciall Warrants from your Majesty, and by your Secretary, Iudges have been inhibited to proceed against them according to the Law: By your Royall pretended command, [Vide King James, your Majesty, and the Lords oath, for the suspension of Lawes, in Mr. Pryns Hidden works of darknesse.] Pensioners, have been allowed in London, for the Queens Chappel, granting four shillings weekly to old women, and ten groats weekly to the younger sort, thereby alluring them to adhere to Popery, and to forsake the true Religion, [Vide the fifth effect of the marriage in Mr. Pryns Royall Favorite, and the warning to the Protestants of England.] Rochel, and ma­ny Protestants in France have been lost and undone, whilest your Majesties ships, were, as is reported, lent to fight against them. Irish rebels have been emboldened in their cruell rebellion and blody massacre, pretending they fight under the Queens [Vide the Remonstrance of the Church of Ireland, pag. 5.] banner and pro­tection: most of the Papists now in England, are [Vide the 'Declaration of the Parliament Octob. 5. and their Answer to that, Octob. 23. 1642.] armed, and in high command and esteem in your Majesties army, to fight for the maintenance of the Protestant Religion, & priviledges of Parliament, just as the devill strove with the Angel, Jude 9. Michael to bury the body of Moses honourably, to make the Israelites thereby commit I dolatry: And as the adversaries of Iudah, Ezr: 4. 3, 4. pretended to joyn in building of the Temple, but were not permitted, for they [Page 78] had no such deadly enemies; so surely, neither hath your Majesty: The Parlia­ment, nor the Protestant Religion, witnesse eighty eight, the gunpowder-trea­son, and the devilish rebellion in Ireland, and the fruits of that peace (which they say) your Majesty hath made with those monsters, shall witnesse, whose damna­tion slumbereth not, whose sins cry for vengeance, nor shall the guilt thereof be washed away, nor punishment be remitted, till the sword of divine vengeance light on them, and wrath fall upon the chief actors thereof, to the uttermost, if not also upon the upholders, and favourers of such men, who partaking with them in their sins, shall also in their Rev. 18. 4. [Vide the judgement of the Bi­shops in Ireland, concerning a toleration of Popery, in Mr. Prynnes Discovery, pag. 83.] plagues.

For what can be expected but Gods judgements on us, for this wicked friend­ship and marriage? so that the thing we have desired should ruine us, and that we chose for our welfare, should destroy us. Surely, unlesse your Majesty repent and amend the same, 'tis to be feared, itmay rent your kingdomes from you, as it did from Solomon and Jehoram, 1 King. 11. 4. 11. and Chron. 21. 6. 10. theirs. The judgement is falling a pace, and God will not stay the revenging An­gels hand, unlesse with David, you repent of this sin, and confesse the same to the Lord God of your fathers, and do his pleasure; yea, untill we all separate our selves from these Papists that trouble the land, and from the strange wives; that so the fierce wrath of God for this matter may be turned from us as Ezra, Ezra 10. 11. speaks: For we remain yet escaped, as its this day: Behold, we are before thee in our trespasses, but we cannot stand before thee, because Ezra 9. 14, 15. of this; for all such friendship is accursed, all such marriages [See how haynous it was in the eyes of Nehemiah, 13. 25. and of Ezra, 9. 3.] abominable. Theres no peace to the wicked, Isai. 48. 22. saith my God; yet if her Majesty will dwell with you peaceably, without offence, Saint Paul, 1 Cor. 7. 12. adviseth not to put her away, but her Idolaters must be left, otherwise, with Asas mother, she may not be Queen, 2 Chron. 15. 16. nor be kept company with, no, 1 Cor 5. 11. nor to be eaten with. An heretique (as all Papists Tit. 3. 10. are) are to be ab­stained from, after the first and second admonition: Nay, if our brother bring any other Gospel then what Christ and his Apostles preacht, we are not to bid him God speed, Joh. 2 Epist. vers. 10. In a word, all communion, not only with the Canaanites, but also with all other Idolaters was forbidden, Deut. 29. 16, 17, &c. Numb. 25. 1, 2, 3. Hosea 9. 10. Mal. 2. 11. to the Israelites, and in them to us.

Which humbly I beseech your Majesty to observe and keep fully, and I pray God that reproof of Eliah to Ahab, 1 King. 18. 18. Iehu, to Ioram, 2 King. 9. 22. have no analogie to you nor the Queen. I confesse, this will be a harsh lesson to flesh and blood; but if you will be Christs Disciple, you Mat. 16. 24. must deny [Page 79] your selfe, take up your Crosse, and follow him, and hate father mother, brethren, Luke 14. 26. sisters, wife, children, yea, and your owne soule, otherwise you can­not be his disciple; for whosoever matcheth himselfe with the ungodly: Idola­ters, filthy and uncleane persons, receaveth the same reward with them, namely in this life present cursednesse, a reprobate minde, and sundry calamities, and af­ter this life, everlasting torments, [Bullin. in Apocal. cap. 18. ser. 78. [...]medio.] So reverend Bullinger, neither is there any respect of persons with God, Rom. 2. 11. & Deut. 10. 17. [ [...].] for with Kings, his eyes are on the Throne, he doth establish them, and they are exalted; if they be bound in fetters, and holden in cords of affliction, then he sheweth them their works and their transgressions that they have exceeded, he openeth their eares to disci­pline, and commands that they returne from iniquity; if they obey and Job 36. 7, 8, 9, 10, 11, 12. serve him they shall prosper, they shall spend their dayes in prosperity, and their yeares in pleasures.

But if they obey not they shall perish by the sword, and they shall die with­out knowledge. If against this any shall object your love, Honour, wealth will be hereby endangered, to those I answer with our Saviour Jesus Christ who is truth it selfe, What shall it profit Mat. 16. 26. & Mark. 8. 34. a man to gaine the whole world, and lose his owne soule? If others object, your faith, credit, and promise is engaged, for her, or their toleration in Idolatry, or for friendship, peace, pardon, with them, or to them; Nay, though there be many Oathes to confirme the same, yet are they not to be kept, being things unlawfull, which God hates; as our Church [Vide the Homily against swearing 2. part. pag. 49.] of England teacheth by the example of Herod, who, as he tooke a wicked Oath, so he more wickedly performed the same, and cruelly, Mat. 14. 9. slew the most holy Prophet; and by the example of Judg. 11. 38, 39. Ieptha, who fondly and unadvisedly slew his one and only daughter, for the promise which he made most foolishly to God, against Gods everlasting will, and the law of Nature, he most cruelly performed. So committing against God a double offence: and therefore concludes, whosoever maketh any promise, binding himselfe thereunto by an oath, let him foresee that the thing which he promiseth be good, and honest, and not against Gods command, and that it be in his owne power to performe it justly, such good promises and Oathes, are all men bound to keepe evermore Psal. 15. 4. & 66. 14. & 76. 12. & Jer. 4. 2. & Mat. 5. 33. assuredly. But if at any time, either through ignorance, ill counsell, over-perswasion, vehemency of temptation, for love, or malice, or any other unjust meanes, any man promise and sweare to doe any thing, which is either against the law of God, or not in his power to performe, let him take it for an [Homil. ut supra, pag. 50.] unlawfull, and ungodly Oath, and repent thereof, and breake it.

Now this is contrary to the law of God, viz. Tolerating Idolatry, pardoning [Page 80] of Murder, Blasphemy, Sacriledge, Rebellion, and Treason in the highest degree, all scarlet crimson crying sins. Nor is yet in your Majesties power to performe it, viz. The allowing of Masse being said, and of Seminary Priests to abide in the Realme, both being contrary to the laws of this Kingdome, which punish such [Vide Stat. made in the 23. Eliz. cap. 1. pag. 27. called an act against Iesuits and Seminary Priests] persons and [The Acts made Jacobi tertio, called for the bet­ter discovery and repressing Popish Recusants, and divers other Acts against them.] actions with death. To the maintainance of which laws, yea, and observance, your Majesty is as well [Fox Acts and Mon. vol. 2. edit. 1641. pag. 879. 880. Bract. l. 1. c. 8. f. 5. & l. 3. c. 9. f. 107.] oblieged, as your subjects, nor is it in your power to alter [As appeares by common practise in all Kings reignes.] or repeale them, without the parliaments consent, who, with your Majesty, were the makers of them. But more particularly, you cannot grant peace or pardon to these monstrous persecutors, and inhumane bloud thirsty Rebels, (who are ene­mies to God and his truth, fighters against all good men) when you have already passed over your power by an Act [Vide the Act made this Parliament, for the speedy and effectuall reducing of the Rebels of Ireland to their due obedience to his Majesty and the Crowne of England.] of Parliament since this horrid Rebelli­on, unto your Parliament to punish them, and maintaine war against them; and have sealed an Act to many thousands of your loyall subjects [Vide the Statute before herein] who have disburst their monies for the Rebels lands long since, both which Acts are just and irrevocable, and not for any new promise or Oath to be altered or changed.

For a King, (as the ancient laws [Fox Acts and Monum. Vol. 1. pag. 159. printed 1610.] of King Edward hath described him) ought above all things to feare God, to love and to observe his commandements, and to cause them to be observed through his whole Realme; Item, he ought to doe Iudgement and Iu­stice in his Kingdome, by the Councell of the Nobles of his Realme, All these things ought the King in his owne person to doe, taking his Oath upon the E­vangelists before he be crowned. And then how can a new promise, or Oath frustrate or annihilate the old, without perjury, as God calls it in the Princes of Israel? whom he severely threatens, Ezek. 21. 23, 24. [Perjuris istis infamibus qui toties jurati Deo & hominibus impudentissime sese polluerunt & semper perie­rant ultro, denique animos gerunt perfidiosissimos & jusjurandum quasi mantile ad­hibent quo novae noxae quotidie extergeantur. Trem. & Jun. not. in locum.] for their sworne Oathes, he will call to remembrance their iniquities that they may be taken, nay, they shall be taken, with the hand, as being most infamous per­jures, polluting themselves with their most impudent treachery, for, having so oft sworne to God, and protested to men, they willingly violate their Oathes, and beare most perfidious hearts in them, yea, they use an Oath, as a Napkin [Page 81] whereby they daily blot out their new sinnes, and errours.

Therefore if your Majesty have made any such ungodly promise or [Aquin. secundae q. 89. Ar. 3▪] oath, it ought not to be kept, but presently to be violated. [Jun. & Trem. not. Numb. 30 5.] The Schoolman will informe so much. A turpi voto muta decretum; & quod in caute vel imprudenter jurasti ne persolve. Yea God himselfe Ier. 4. 2. requires we sweare in judgement, justice, truth, other­wise we shall declare either our rashnesse, wickednesse, falshood, all which are hatefull to God and good men, though too much used by almost all sorts and de­grees of men, For which the land mourneth.

For this also is a crying sinne, and pulls downe vengeance on a man or Nation.

GOD the just Judge, Gen. 18. 25. of the whole world, the King of Kings, and Lord of Lords; the one Jam. 4. 12. Lawgiver, who is able to save, and to destroy, hath openly and plainly forbid this sinne in the third Commandement, Thou shalt not take the name of the Lord thy God in vaine, for the Lord will not hold him guiltlesse that taketh his name in vaine; and Christ the substantiall word of his Father, who is his [Quia Deus nullibi certius & perfectius cognos­citur quam in filio Jesu Christo idem hic quoque Dei nomen propriissimum est. Gualt. in Rom.] Name, in whom, he wholly reveales himselfe, hee being the expresse image of his person, Heb. 1. 3. and the brightnesse of his glory, hath commanded all his people not to sweare vainely, rashly, or falsely, but adviseth all to let their Mat. 5. 33, 34, 35. communication be Yea, Yea, Nay, Nay; as being the issue of that wicked one, for whatsoever is more then these, commeth of that evill one; for Christ doth not here abolish any part of his Fathers divine worship such as is reverent swearing by Gods name, Deut. 6. 5. 10, 20. upon just and necessary occasions, but to prevent [Non jurare omnino prohibuit sed oc­casionem perjurii & promptitudinem jus-jurandi. Chrysost. in Mat.] all occasions of perjury, and to affright the common swearer from pulling downe vengeance on his owne, and his neighbours head, by his polluted mouth; therefore he gives this generall prohibition, which his humble and reverent Apostle followes lo­vingly, entreating all Christians above James 5. 12. all things not to sweare, in regard the guilt thereof, stickes so close to the soule, that without a great deale of [Page 82] washing it with teares of contrition, it will not out.

'Tis not a twelfpenny matter given to the poore, will purge this sinne, nor a whipping, or three houres pennance in the stockes, will make attonement with God. Present death by God was Levit. 24. 16. establisht as a law amongst the Israelites for the punishment of the blasphemer, and without great repentance eternall death followes as the punishment of this sinne, for the curse Psal 119. 21. and Gal. 3. 10. of God is the wages Exodus 20. 7. and 5 11 thereof. God will not hold them guiltlesse. Nor doth the punishment rest till hereafter, but oft divine vengeance falls suddenly on the heads of swearers, both in particular and generall plagues here in this life. For, when the sinne growes publike and generall, and both rulers and people become guilty hereof, then most commonly destruction followes on that family, Nation or Kingdome. The Prophet Zachary Zach. 5. 1. &c. saw the Roll flying twenty cubits long, and ten cubits broad, which was the curse going forth over the face of the whole earth, for every one that stealeth shall be cut off on this side according to it, and every one that swea­reth shall be cut off on that side according to it; I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thiefe, and into the house of him that sweareth falsely by my name, and it shall remaine in the middest of his house, and shall consume it with the timber thereof, and the stones thereof. [Volumen amplissimum, quorum innumera peccata hominum tum infinita male­dictio continetur copiosissime. Trem. & Jun. not. in locum.]

The Roll is large and broad enough to meet with all swearers, and it carries in it an infinite curse even the eternall wrath of the everliving jealous God, and the Prophet Jeremiah complaines, Jerem. 23. 10. That because of swearing the land mourneth, the pleasant places of the wildernesse are dried up, viz. with drought, and famine, Continens, pro re contenta, the place for the persons contained therein, Gods judgements had already seased on them. As the Prophet Malachy, Malac. 3. 5. witnesseth. And I will come neare to you in judgement, and will bee a swift witnesse against the sorcerers, and against the adulterers, and against false swearers, and against those that oppresse the hireling in his wages, the widow and the fatherlesse, and that turne aside the stranger from his right, and feare not mee, saith the Lord of hoasts. Against which feare the vaine swearer, curser, perjurer, hardens his heart, and causeth Gods judgements suddenly to arrest him. As hee threatned also by the Prophet Hosea, Hos. 4. 2, 3. By swearing and lying, and killing, and stealing, and committing adultery, they breake out, and bloud tou­ched bloud, therefore shall the land mourne and they that dwell therein, shall languish with the beasts of the field, and with the fowles of heaven, yea the fishes of the sea shall also be taken away, [Id est, horrebunt & vasta erunt omnia prosopo­peia hyperbolica. Sic Trem. & Jun. not. in loc.]

Loe here swearing is the Captaine and leading sinne, in his cursed company; [Page 83] for which God irrevocably hath threatned to bring utter ruine on the land where these sinnes abound; for so hainous and contagious is the fact, so direfull and grievons the punishment, that a curse shall fall on the unreasonable creatures which shall consume them; as for Adams sinne at first the earth was cursed, Gen. 3 17. and all the creatures therein made subject to vanity, Rom. 8. 20. to declare both the foulnesse and filthinesse of this sinne, and how horribly God was dis­pleased at it. [Ʋt conditoris imperio obsequantur est ipsarum vanitate ostendere quantopere esset homine offensus. Bezae not. in locum.] The very heathen accoun­ted it [...]. A fearefull thing to call their gods to witnesse, and therefore the wisest of them allowed not of swearing in ajust cause, [Jusjurandum oblatum duobus de causis fide firmandum esse suadebat Isocrates vel ut ipsum turpi suspicione liber [...]s vel ut amicos ex magnis periculis eripias pecunia [...]um vero gratia etsi justam causam habens, non perdeas jurandum dicebat. Stobe. ser. 25.] unlesse it were in a weighty and necessary matter, as the vindication of a mans fame, or life, or redemp­tion of his friend, but by no meanes for mony sake, much lesse in vaine to no pur­pose; 'tis in St. Austens [August serm. 28. de verbis Apost.] opinion, as a dan­gerous medicine never to be applyed but in a desperate disease. Pithagoras was so strict in this point, that when he might have avoided a mulet of three talents, if he would have sworne, he chose rather to endure the penalty, then to hazard the infamy, that his word should not be as good as his oath; and the Scythians replied to Alexander, who would have obliged them with an oath, Our [Quint. Curt. l. 7. Nos Religionem in ipsa fide novimus qui non reverentur homines fallunt Deos.] Scythians faith is our band, our promise, our oath.

For those who blush not to breake their faith with men, will make no scruple to forsweare themselves by their gods; if the light of nature taught the heathen so much, shall not these rise up in judgement against many thousand Christians, and condemne them, who rap out oaths without allowance, and thinke they grace their speech with them, who torture and crucifie every member of Christs body apart, and shed his precious bloud againe, trampling it under foot, in their cursed and damned language: And so as one [Dr. Featly in his lawfulnesse of oaths taken before the Magistrate.] saith, turne Christs meritorious sufferings in all his parts, into blasphemies, and wound his very wounds: But these mens dam­nation slumbereth not, nor yet are they free from the temporall curse, for our just God hath threatned, that if we will not feare, and dread the glorious and fearfull name, Deut. 28. 58. 59. &c. of the Lord our God, he will make our plagues won­derfull, and of long continuance, descending even on our posterity, to the third and fourth generation of them that hate him.

Other sinnes God may connive at, and spare a while, but for this he will not hold them guiltlesse that take his name in vain, Ezod. 20. 7. Therefore he crie [...] out by the Prophet, Jer 5. 7. 9, 10. How shall I spare thee for this? thy chil­dren [Page 84] have forsaken me, and have sworn by them that are no gods; that is, I cannot spare thee, as the verses following prove: Shall I not visit for these things, saith the Lord? And shall not my soul be avenged on such a nation as this? Go ye upon her walls, and destroy. And God, in plain terms, threatens vain swearers, Amos 8. 14. that they shall fall, and never rise again: I or, he will surely cut them off▪ as the Prophet Zephaniah also witnesseth, Zeph. 1. 4, 5. Punishment inseparabh follows at the heels of this sin, and lights either invisibly on the souls of them, b [...] blindnesse of mind, or obduration of heart, or losse of grace, and of Gods [...]pirit▪ or of his love, favour; or else hereby Satan takes full possession of the soul; or at least hath power to terrifie the conscience, to wound the spirit, or inflict some other spirituall judgement; or else it falls on their persons, estates, good names. children, friends, or some thing that is neer or deer unto them: or, lastly, they fall into condemnation, James 5. 12. For, if idle words, Mat. 12. 36, 37. [Sitale sit judicium de otiosis, quid dicendum pernitiosis est verbis? Gorr.] must be given account of, and for them men shall be condemned? how much more for vain oaths, blasphemous speeches, and cursed execrations and imprecations? God is jealous of his honour, and will not give it to any other; therefore the Hebrewes, [Cum in Sinai darentur tabulae statim ut lata lex est de perjurio totus concussus est orbis. Pet. Martyr. loc. com. clas. 2. cap. 7.] write, that when the Law was given in mount Sianai against perjury and vain-swearing, heaven and earth shook, as it were, trembling at so horrid a crime: For, its the proper dialect of the dam­ned crue, who are impenitent, to blaspheme the name of God, who here speak­ing out of the malice and wickednesse of their hard and impenitent heart, as the Devill gives them utterance, Matth. 5. 37. [...]; do every day hereby treasure up unto themselves wrath against the day of wrath, and revelati­on of the righteous judgement of God, and shall hereafter have their portion with the father of these oaths, in that lake which burneth with fire and brimstone for ever.

Saint James saith, their tongues are set on fire of hell, James 3. 6. the curse of the Law is prepared for such perjured persons, saith 1 Tim 1. 10. Saint Paul. And as David, Psal. 119. 17, 18, 19. prayes, or rather prophesies, so shall it happen to them, as he loved cursing, so let it come into him; as he delighted not in blessing, so let it be far from him; as he clothed himself with cursing, like a garment, so let it come into his bowels, like water, and like oyl into his bones; let it be unto him, as the garment which covereth him, and for a girdle where­with he is girded continually: For, Deut. 5. 11. the Lord will not hold him guiltlesse that takes his name in vain; as he dealt with Clomenes, [Plutarch. in Lacon▪] and Rabshekah, 2 King. 19. 35. amongst the heathen, whom he cor­rected from heaven, and with Zedechiah, Judas, 2 Chron. 36. 13, &c. the seven A [...]s 1. 18, and 19. 16. Exorcists, whom he plagued here on earth, with the [Page 85] kingdomes of Israel, Hosea 4. 2, 3. and Judah, Jer. 23. 10. which mourned for these sins, as hath been shewed, and which is threatned to all persons and nations by their 1 Cor. 10. 11. and Rom. 15. 4. examples. And are we free of this sin or plagues? Surely we are horrible guilty of the one, and it is just with God we should feel the other; for what horrid blasphemy, cursed swearing, direfull imprecations, and strange oaths (which I tremble to speak, and indead its a shame to repeat) is heard almost in all places, both in Court, City, and Countrey? what damning and confounding themselves and others, are founded forth in most of your Majesties Garrisons and Armies? they are heard louder then their trumpets, or cannons, and those who should reform and punish it, are presidents, coiners, and tutors of it; in so much, that its now made a mark amongst many, of a true subject, whose mouth relisheth an oath or blasphemy, and he is reputed a Round­head, if not a rebell, that dislikes or reproves the dialect, or roundly cannot brave it in oaths, according to the garb of the Cavalliers; so monstrous are most gal­lants grown in impiety, that they glory in their Phil. 3. 19. shame, and by this cursed deadly sin at once, deride Gods [Vir qui multum jurat, plenus est iniquita­ [...]e, & non abscedat à domo ejus flagellum quum abundavit peccatum ejus in ipso, etiamsi despexerit peccat dupliciter, quod si inaniter juravit, justus non habebitur [...]am implebitur domus ejus inductis flagellis, est sermo circum vestitus morte, viz. juramentum ejusmodi. Jun. in Ecclus. 23. 10, 11, 12.] justice and omnisciency, his truth and omnipotency: For, by their hellish oaths, and devillish wishes, they deny his omniscience, as if he heard them not, or his justice, that he would not punish them; at least, they conceive him either false, in not powring down his judgements threatned; or impotent, as not able to inflict them; either of which to conceive, is no lesse then blasphemy: So that as much as in them lieth, they baffle the Almighty to the face, they war against heaven, and strive to un-God him, by their open Atheisme and prophanenesse; by their deep hypocrisie, and horrible abuse of his name, titles, attributes, and Word; and yet, which is worst of all, they presume to come to his ordinances whom they tread under foot, sin­ning wilfully, accounting his blood, wherewith they were, or at least should be sanctified, an unholy thing, Heb. 10. 26, 27, 28, 29. [For, if there be any wilfull sin, this must needs be; for from this, of all other, we have most power to abstain, and also of all others, the fewest temptations to it, and cause to use it; and thirdly, of this more then of any other of the ten commandements its said, God will not hold them guiltlesse that commit it.] and so doing despite unto the Spirit of grace, we have too many knights of the post, sons of 1 King. 21. 10. Belial, who swear against their conseiences for fear, or favour, for profit, pleasure, honour, and then put it off by a Jesuiticall trick of equivocation, or mentall reservation, when both our Saviour and his Apostle will have our yea, to be yea, and our Mat. 5. 37. nay, nay; as its in our hearts, so it must be in our words; and as in our words, so in our [Page 86] works, beause what is more, is of the Devill, and leads into condemnation: for what are they but deformed brats, which our own lust, being mother and parent to them, having conceived by Satan, she bringeth forth, and this sin when its fi­nished, brings forth James 1. 15. death? thus doing the works of their father, Christ will tell us whose children Joh. 8. 44. they are, who at once violate their piety to God, their faith to men, that love and truth they ow to themselves.

For by their oathes, they acknowledge his soveraign Majesty, professe his all­seeing Wisdome, invocate his sin-revenging justice upon themselves, who dare put his holy and reverent name to that which their conscience tells them is a fals­hood, or at least, a matter of no weight or consequence, which needed not thus to be backt and confirmed; and thus they make God the patron of Lies, by their perjury, or use his name thread-bare, (which Augustus [Pretoribus Romae scrip­sit, ut ne [...]bsole fieri nomen ejus permitterent. Sueton. in vita August.] C [...]sar for­bad to his name:) and oft pull down vengeance on themselves by their devillis [...] wishes, and cursed blasphemies, as the woman that brought her daughter to the Divines of Wittenberge, [Vid. the memorable wonders of our time.] whom shee had cursed in her rage, the Devill take her, and immediately he entered into her; or as I by experience in my time knew one who hearing his wife was with childe [One John Pruet of the Parish of Britford in the County of Wilts, Anno Dom. 1643.] and being poore, wisht he might not live to see it borne, and within two hours after, was suddenly sick taken, and shortly after sweld, and died. That swearer, in [Vide Mr. Perkins of the government of the tongue.] Cornwall, whose horse on a bridge being frighted with his oaths, leapt over into the water, and he cryed out, Horse and Man, and all to the Devill: or, the example of her that bought flax: [Vide the Practice of piety.] and wisht to God she might sink into the earth if she had not paid for it, which accordingly came to passe: or, lastly, (though many more examples may be brought) that serving-man, [Vide Dr. Mayrs Exposition, James 2. Doctr. 8.] who used to swear by the wounds of Christ, and blood of God, and in his bed, his blood gushed out in sundry parts of his body at once, whereof presently he dyed, according to his sin, all the veines of his body tearing in pieces.

And yet, though the hand of divine justice oft takes such men, ipso facto, yet are they desperate in this wickednesse, and the custome herein hath taken away all feeling and conscience of it: [Leviter jurare generat facilitatem, facilitas con­suetudinem consuetudo perjurium, & perjurium est precipitium, & qui jurat prope est, qui non jurat longe, falsa enim juratio, exitiosa vera periculosa nulla secura. August. in James 5. 12.] And under the number of these, I comprehend those, who having taken an oath, and vow to defend your Majesties person, fight against your Regall power, to maintaine the priviledges of Parliament, and then take a second oath to destroy the Parliament, [Vide the force of that oath, taken by the [Page 87] Devonshire and Cornish-men, and begun in Wiltshire.] men, to uphold the Prote­stant Religion, and yet with the Papists their sworne enemies, joyne in league to murther the most orthodox Protestants.

These men, contrary to their oathes of Supremacy, and Allegeance, perswade your Majesty, that the Papists and Prelates are your best Friends, and the best way to protect your subjects, and defend the true Religion, is to arme the Papists [Vide the booke p [...]nted at Oxon, shewing the causes of the Irish Rebellion; as also that booke called the Roundheads Catechisme.] against your Protestant Parlia­ment; yea, to bring that cursed crew (and monsters, not men, of the Irish Re­bels) to s [...]tle the Church, and State, and all this, out of pretence to defend your Majesties person, and Prerogative, and that Coronation Oath you tooke in your comming to the Crowne.

But how farre these men have betrayed your honour, and trust reposed in them, and de [...]ded your hope, brought disgrace, trouble and sorrow unspeake­able on your person, if not the guilt of sin, and bloud, (as the Assembly of the Church [Vide the Remonstrance of the Generall Assembly of the Church of Scot­land, printed July 5. 1645.] of Scotland have declared) on your soule, ruine and misery on your kingdome, the great cry and groanes of your oppressed subjects, the extreame hazard and danger of your Majesties life, and of eternall happinesse without repentance. The breach of your Majesties word, promises, that I say not Vows, Protestations, and Oathes will declare to the world.

For in your gracious Answer to the Petition of Right, in the third yeare of your Majesties reigne, it pleased your Highnesse graciously to affirme this un­doubted truth, that the highest [Vide the booke of Statutes in his Majesties An­swer to the Petition of Right.] point of your Prerogative, was to maintaine the Liberties of your subjects, and the chiefest part of their Liberties was, to maintain your just Prerogative: how have these by their ill counsell violated this twisted Band, which whilst it persisted wreathed, made you glorious, and your subjects happy, admired you were and honoured both by your friends and others, envied and feared by yours and the Protestants enemies, but now we are made a scorne and a derision to all that are about us, we are become the pity and subject of good mens lamentations, the prey and portion of blood-thirsty Papists, and prophane Atheists, the talk and songs of Rebells and drunkards; in your Majesties deman­ding the six accused members, and departing from your Parliament, and raising armes [Vide the Declaration and Resolution of the Lords and Commons in Par­liament concerning his Majesties late Proclamation for suppressing the present re­bellion under the command of Robert, Earl of Essex printed August 15. 1642.] to break it off, (as they say) that firm bond being hereby untwifted, all other bonds of nature, Religion, and humane society are dissolved, and an open passage is made to heresie, Idolatry, murther, and hellish confusion; for he that now departeth [Page 88] from iniquity, and will have no fellowship with the unfruitfull works of dark­nesse, makes himself a prey, Isai. 59. 15. the proud are esteemed happy, and they Mal. 3. 14, 15. that work wickednesse are set up; yea, they that tempt God are even delivered, and tis to be feared, they have drawn your Majesty into this sin of taking Gods name in vain, by their equivocations, pretences, and false suggesti­ons, flattering promises, and slanderous accusations, and slanders, to save them­selves in truth, from the hands of justice, [Vide the Remonstrance of the Lords and Commons, Novemb. 2. 1642. in answer to his Majesties Book.] their Ido­latry from extirpation, their symoniacall means, from the right owners, and their errors from the sword of Gods Word, and shame of the world.

For, the commandments of God, do as well oblige your Majesty to obedience, as your meanest subject, theres no respect of persons with God in this case, Rom. 2. 6. 11. for he will render to every man according to his deeds; and therefore, adviseth Kings, Psal. 2. 10, 11, 12. to be wise, and to serve the Lord with fear, and to rejoyce before him with trembling, and to kisse the Son, lest he be angry, and so they perish from the right way; for if his anger be kindled but a little, tis not their honours, wealth, Psal. 33. 16, 17. power, can help them, they only are blest that put their trust Isai. 30. 18. and Rom. 9. 33. and Psal. 2. 12. in him.

If then by your Majesties coronation oath, which you have, or ought as King to take, there lieth an obligation on you, to passe such [Vide the Remonstrance of the Lords and Commons in Parliament, Novemb. 2. 1642. in answer to his Majesties book.] lawes as are offered to you by your Parliament, in the name, and for the good of the whole kingdome; and by that same oath, as appeares: [Vide Mr. Pryns ninth Reason, proving the chief legislative power to consist in the people, and both Houses of Parliament, in his book, called The treachery and disloyalty of Pa­pists to their Soveraign, pag. 25, 26, 27, 28, 29, 30,] you are bound to accord with your people in Parliament, to make remedy and law upon such mischiefes and damages as may happen to your kingdome, as the Declaration of both houses in Parliament, Novemb. 2. 1642. doth at large prove; then surely those men, who have perswaded you to a contrary practice, are at once traytors to God, your Majesty, and this whole kingdome; and as much as in them lieth, have drawn your Majesties faith into question, both with God and men, which may be a chief cause of Gods judgements on this land and people; I am sure it was not the least spark that kindled the fire of this civill war; and as likely is it the fire of Gods wrath, as sometimes it did on the kingdome of Israel for Sauls breach 2 Sam. 21. 1. of covenant (with the Gibeonites his own subjects) which the Princes of the con­gregation had sworne Ioshua 9. 19. unto, although they by craft obtained that oath of them.

Yet were the chiefe Magistrates in Israell, and consequently Saul who was [Page 89] King, obliged to the performance of this Covenant and oath, which his prece­ding governours had taken some hundreds of yeares before; and therefore in a blinde zeale, [Quum Pythones & ariolos exterminaret è terra istius Zeli commune fuit gentes & gentium studia è medio Israelis tollere. Trem. & Jun. not. in locum.] he doing contrary hereunto, God sent a famine of three yeares on the land; And surely though your Majesty hath not taken this oath, yet if as you are King, you are obliged unto it as appeares by the constant custome of former Princes, although others may perswade you out of a blinde zeale, that it will be derogato­ry to your prerogative, yet ought they not to be hearkned unto; for your Majesty is the Minister of God to us Rom. 13. 4. for good, and therefore you ought to be very tender in denying both Houses of Parliament in any thing that concerns the publike government and good of the Kingdome, and as in their Declarations they rightly conclude, your Majesty ought to deny your selfe, and your own un­derstanding very farre, before you deny them: And that on this ground, because you lye under the obligation of an [Vid. the Remonstrance of the Lords and Commons in Parl. Novemb. the 2. in Ans. to his Maj.] oath, to passe such Lawes as shall be just and good for the Kingdome.

And therefore it ought to be a tender point both in regard of your honour, justice, conscience to judge otherwise of those lawes that are presented unto you by the Representative Body of the Kingdome: It was Rehoboams fault of old, 2 Chron. 10. 13. and Richard [Mr. Fox his Acts and Mon. Vol. 1. pag. 372. printed 1610.] the second of late, and it rent both their Kingdomes from them; Christ is a patterne worthy of all Princes imitation, who laid aside Phil. 2. 7. 8. his glory, and made himselfe of none account for his Churches good, and not such head-strong Princes as were the two former mentioned, who despised the grave and grand councell of their Kingdomes, and so brought ruine on themselves and subjects, by overthrowing the customes, priviledges, rights, and liberties of their subjects; [Mr. Fox Acts and Mon. ut supra. pag. 91. Vol. 1.] Constantine the Great was used to say, that a King ought to refuse no labour, for the profit of the Commonwealth, yea to adventure the manacling of his body, for the remedy thereof; but if otherwise it may be holpen to cherish the same: for a Kingdome saith St. Austen, [August. contra Cresc. Epist. 49. and 50.] is given by the de­terminate counsell of God, that he to whom it was given, should so employ his diligence, that hee might bee thought worthy of the same at the hand of the giver.

Reason teacheth of two evills to chuse the least, [De duobus malis minimum est eligendum. Keckermans Ethick.] and 'tis Christian wisdome to permit some inconveniences then to [As David spared Ioab and Shimei who both deserved death.] bring a greater danger, destruction, and effusion of Christian bloud, 'tis better to save a Nation with losse, then to destroy it for private honour or respect [Page 90] and that some few Gavestons and Spencers perish, then that the whole King­dome should be made desolate by Civill Warre.

Therefore if you expect a blessing from God on your person, Kingdome, po­sterity, or looke to enjoy heaven when you dye, you are bound to observe all your oaths and promises which are lawfull, though they prove to your owne [Non est propter damnum abstinendum à benefactis, Christianus est Paradoxus. Trem. & Jun. not. in Psal. 15. 4.] Which was most famous in that noble Roman Marcus Attilius Regulus, who performed his oath made to the Carthaginians, though he lost his life thereby.] hurt, Psal. 15. 4 which godly duty these perjured per­sons and most wicked counsellours have hitherto hindred your Majesty from learning, being helpt thereunto by Satans suggestions and your owne lusts, which I beseech you in the bowells of Jesus Christ to consider of, and repent spee­dily, as you hope for mercy: (for our God is a consuming fire, Heb. 12. 29. he will not be mocked, Gal. 67. he cannot be deceived; looke what a man soweth that shall he reap, for he will destroy them that Psal 5. 6. speake leasing, the Lord will abhorre the bloudy and Psal. 12. 3. deceitfull man, the foolish shall not stand in his sight, for he hateth all the workers of iniquity.) For where as your Parliament before your departure, petitioned for suppressing Papists, and feared the bringing in of forraigne forces in regard the Popes Nuntio dealt with the French, [Vid. His Maj. Declarition from Newmarket, Mar. 9. 1641▪] and Spanish for 4000. men a peece, your Majesty answered, That it was improbable in it selfe, and scandalous to you, for which you desired reparation, seeth no so­ber, nor honest man can beleeve, that we are so desperate, or so senselesse to en­tertaine such a designe as to bring in forraigne forces, which would not only bu­ry this our Kingdome in distraction and ruine, but our owne name and posterity, in perpetuall scorne and infamy.

And yet loe now by speciall order from Parliament printed in the packet of letters which were taken at Nazby fight, it appeares that you imployed Coll. Cockram to the King of Denmarke, for men, mony, and armes, [Vi [...]. the instru­ction to Col. Cockram to be pursued in his Negotiation to the King of Denmarke in the packet of letters.] and sent to the Queene to have an army of the Duke [Vid. the letter your Majesty sent to the Queene lune 9. 1644. in the packet of letters taken at Nazeby.] of Loraines to passe through France to you of 10000. men, and to have of the Irish Rebells an army brought by Coll. Fitz-williams [Vide the 21. letter in the packet what Collonel Fitz-williams propounds.] of 10000. and more. Secondly, whereas in your Declaration to the Parliament [Your Maj. Declaration published the 16. of [...]une 1642.] fearing the alteration of Laws, and Religion, and making War against them, your Majesty did in the pre­sence of Almighty God, your Maker, and Redeemer, assure the world, you had no more thought of making war against the Parliament, then against your own chil­dren.

And that you will maintain and observe the Acts assented to by you, this Parli­ament, without violating; and that you had not, nor should not have, any thought of using of any foree unlesse you shall be driven to it for the security of your per­son, and for the defence of Religion, Lawes, and liberties of the Kingdome, and the just rights and liberties of Parliament: And in the same of the 16. of June, 1642. we professe before God, and declare to all the world, that wee alwayes have, and do abhorre all such designes, and that all our endeavour tends to the firme and constant settlement of the true Protestant Religion, the just priviledges of Parliament; the liberty of the subjects, the law, peace, and prosperity of this Kingdome.

The same did the Lords professe before God, and testifie to all the world in your Majesties behalfe; and yet the War went on, and your Majesty sent over the Queene to Holland, who brought backe men [When she landed at Beverley.] and Ammunition, and on this Coll. Cockram was sent to Denmarke, and shortly af­ter your Majesty set up your Standard within two months, as appeares by the Vote [Vide the resolution of both houses in answer to that Message.] of the Par­liament, on your message to them, Aug. 27. 1642. who would have the Standard taken downe, before they would treat.

Yea Propositions were made to the Gentry in [Vide the Declaration of the Parliament in Novemb. 2. 1642.] Yorkeshire, to assist your Majesty in a way of force against the Parliament, before any answer was, or could be received from them, and ever since, hath not the Warre been upheld against them for their disso­lution, let your owne letter [Your Majesties letter to the Queen dated Feb. 19. 1645.] speake, be confident, that in making peace, I shall ever shew my con­stancie in adhering to Bishops and all our friends, and not forget to put a short period to this perpetuall Parliament.

By what distinction can you put a period to this Parliament, without violence, which is so contrary to your former vowes and protestations? nay you did ingage your selfe solemnly in the word of a King, that you would be as [Vide your Ma. answer to the Parl. petitioning for a guard.] carefull of the security of every one of the Parliament men, as of the preservation of your selfe and children; which how faithfully these men have perswaded you to observe, your hostile actions best te­stifie. Thirdly, after the Irish rebellion (by reason of the toleration and favou­ring of Papists) broke out, and the Parliament had declared to your Majesty [Ma [...]. 9 1641 the Kings answer to the Parl. Declarat.] concerning it, to which you answered, Our faithfull and zealous affection to the true Protestant Religion, and our resolution is to concur with our Parliament in any possible course for the propagation of it, and supressing of Popery: and in prosecution hereof, in the next month, you called God to witnesse with this assurance, That you would ne­ver consent (upon whatsoever pretence) to [Your Ma. declarat. in Ap. 25. 1642.] [Page 92] a toleration of the Popish profession, or abolition of lawes now in force against Recusants.

God so deale with us as we continue in these professions; also, in your pro­clamation of pardon to [Vide the Proclamation of pardon to the City of London, dated Octob. 29.] London, you avowed, that all the professions you had made in your severall Declarations for suppressing of Popery, and maintenance of Re­ligion and Laws, should be as inviolably observed by you, as you expected a Blessing from God, and obedience from your subjects. But alas, how strangely have these men changed your resolutions, annihilated your professions, and justly caused God to bring down your imprecations (which the Lord in mercy avert) on your own head and posterity?

For, first have you not rejected the Parliaments Propositions [Vide the 6, 7, 8, 9, and 10. Propositions, or humble desires of the Parliament, for a safe and well grounded peace, presented to his Majesty at Oxon, Novemb. 24. 1644.] for disabling Priests, Jesuites, Papists, &c? from disturbing the state and deluding the lawes, or at least refused it, to concur with them in their 6, 7, 8, 9, and 10. Pro­positions presented at Oxon the 24. of Novemb. 1644.

Surely you have not according to your pious Resolution concurred with the Parliament in any possible course for suppressing of Popery, but contrariwise have favoured, preserved and defended them; yea, armed them to fight against them: For, persons of the Popish Religion, have been principally imployed in your ar­my, as your forces in the North, under the Earl [Vide the Declaration of the Parliament, in answer to his Majesties Declaration after his late victory the 23. of October, 1642.] of New castle; and the forces in Monmouthshire and Wales un­der the command of the Lord Herbert, Robert [Vide the booke, entituled The Converts Letter to his old friends.] Welch, and Richard Power, are knighted for their good service: in these wars against the Parliament, and the one had a Brigade of horse, the other was made Govenour of Barkley castle, Sir Arthur Ashton is made Governour of Oxon; and Mr. Gage his Assistant; the Marq. of Winchester keeps the Garrison of Basing, Sir John Winter hath great com­mand in the Forrest of Dean, Captain Prater was Governour of Nunny castle; yea, all Papists are invited, and [Vide his Majesties Letter under his signet at Chester, 27. of September, in the 18. yeer of his raign, to the Papists of Lancashi [...]re.] commanded to take up arms, that cursed crue of the Irish are not excepted; but are invited and promised for the same [...] toleration in their Religion; [Vide the Earl of Glamorgans negotiation, his commission, and agreement with the rebells.] if they assist your Majesty accordingly, as appears by your own Letters, contrary to your former Declarations and execrations: For under hand you give power to [Your Majesties Letter to the Queen, March 5. 1645. in the packet of Let­ters taken at Na [...]by printed.] the Queen, to promise in your name (to whom [Page 93] she thinks most fit) that you will take away all the penall lawes against the Ro­man Catholikes in England, as soon as God shall enable you to do it; so that by their means, or in their favours, you may have so powerfull assistance, as may deserve so great a favour, and enable you to do it. Heres a promise of a tolerati­on to the English Papists; and which is most strange, the same favour is profe­red to those blood-thirty Irish: So your Letter to the Marquesse of Ormond, the 27 of Febr. 1645. If the suspension of Poynings act, for such Bills as shall be agreed upon between you there, and the present taking away of the penall lawes against Papists by a law will do it; I shall not think it a hard bargain, so that freely and vigorously they ingage themselves in my assistance: and again, in your Letter to him, Decemb. 15. I do hereby promise them, and command you to see it done, that the penall statutes against Romish Catholiques, shall not be put in execution, the peace being made, and they remaining in their due obedience; and further, that when the Irish gives me that assistance which they have promised, for the suppression of this rebellion, and I shall be restored to my right, then I will consent to the repeal of them by law. My Lord, O King, I beseech you consider, how basely these counsellors have betrayed your honour, these protestations and croscentred actions defiled your conscience, blinded your understanding, and hebi­tated your memory, [Your Majesties Declaration, Octob. 27. after the battell at Edgehil.] For once you said, you should never forget your severall oaths in your se­verall Declarations: You presumed then you were too much a Christian, to believe you could break those promises, and avoid the justice of heaven: [and in the form of prayer, set forth by your speciall command before the treaty at Ʋxbridge, there was this clause, And if any shall be averse from peace, O thou that art the wonder­full Counsellor, turn their wisdome into foolishnesse, confound their practices, and let their mischief return on their own heads.] And surely, you may find it by expe­rience, his justice hath not since been hid, witnesse Nazeby, and Lamport fights, the taking of Bridgewater, Pomfret castle, Scarborough, Chester, Belvoire, the overthow of the Western army and L. Ashleys, Carlile, Bath, Sherborne, Bristol, Barkley castle, the Devize, Lacock-house, Cardiffe castle, Winchester, Basing-house; you see the blessing from God, and obedience from your subjects, is answerable to the faithfull observance, of what before you protested and swore, viz. to suppresse Popery, and concur with your Parliament therein, and not to grant any toleration to Papists, or suspension of the lawes of the kingdome against them. O therefore, sith the Lord hath stricken you be you grieved, fith he hath consumed your army, refuse not to receive correction, and harden not your heart any longer, refusing to return to God for mercy, and to your Parliament for peace and unity; lest you become like Jerem. 5. 3. the obdurate Jewes, who the more they were punisht the more and more they did revolt, [...]ill the Isai. 1. 5. whole head be sick, and heart faint, and then there be no remedy.

But, let your Majesty call to minde your former oaths, protestations and vows, which are good and lawfull, and observe them faithfully; but especially that vow in baptisme to God, and that oath at your coronation, which was made to your subjects, and those protestations for the advancement and increase of the Pro­testant Religion, the suppression of Popery, the maintenance of the lawes of the Land, and priviledges of Parliament, which you have made to them: The due observance whereof, is the only means under God, to establish a firm peace, and to make your Majesty, and your posterity, and kingdome happy, as it did Davids, 2 Sam. 21. 1, 2, 12, 13, 14, &c. when those were punished which were con­senters belike; or, [Quae Sharli adhaerebat sanguinem, & caedes spiranti, & post Sharlem Ishboshetho contra institutum Dei. Trem. & Jun. not in loc.] counsellors to the violation of that oath of Sauls to the Gibeonites: and as Hezekiah prospe­red after he had renewed the oath and covenant 2 Chron. 29. 10, 11. of his fa­thers, which Ahaz his predecessor had greatly violated, and thereby averted the fierce wrath of God: So shall your Majesty do the like, by entring now into a solemn league and covenant (with your Parliament and three kingdomes) with the Lord God of Israel, that his fierce wrath may turn away from us, and by en­couraging your Ministers that are on your side, that they be no longer deceived, [Id est, ne perstetis in errore, in quo cultum Dei ad quem electi estis omisistis. Trem. & Jun. in locum.] but that they should joyn with the Assembly of Divines, and other godly inferiour Ministers, who have been more upright then the Pre­lates and the Bishops of this kingdome, as the 2 Chron. 29. 34. Levites were better, wiser, and more holy, then the Priests in this good Kings raigne; and therefore more ready to sanctifie themselves, otherwise tis to be feared, lest that judgement of Zedekiah's (when he broke his oath which he made to Nebu­chadnezzar,) fall on you, which the Lord avert from your Majesty, and make you ever to be of the number of those that fear Eccles. 9. 2. an oath, and to be carefull that none in your Majesties name enforce your good subjects to commit perjury, or take unlawfull oaths, which is not only condemned by God, but held unlawfull by the lawes [Vide the Petition of Right in the second yeer of your Ma­jesties raign.] of this kingdome, and which necessarily will bring vengeance on it for the same: For the name of our God is wonderfull, Psal. 8. 1. 9. and glo­rious, he is jealous of his honour, and a Heb. 10. 31. and 12. 29. consuming fire, into whose hands to fall, is a fearfull thing; nor will he hold him guilt­lesse that takes his name in vain; therefore lastly, let your Majesty joyn with your Parliament for a day of humiliation, to be set apart for this sin, in speciall of prophaning Gods holy Name, and let there be a more severe and stricter law made against perjury and vain swearing for the future; the pain, losse, or fear [Oderunt peccare mali formidin [...] poenae.] whereof, may afright the most wicked from acting so foul a sin.

And care be taken, and command enjoyned of sanctifying the fearefull and glorious Name of the Lord our God, and of speaking of all his attributs, and word, with reverence, affection, and devotion; that so, God seeing us zealous of his Name, and honour, performing what he requires of us, viz. to speake every man Zach. 8. 16, 17, 18. truth to his neighbour, to execute the judgement of peace, and truth in our Gates, to imagine none of us evill in our hearts against our neighbour, nor to love any false Oath.

That he may in mercy avert the judgements he hath brought on us, and withdraw those we have justly deserved, and may powre downe his blessings spirituall and temporall on us, to the encrease of the honour and greatnesse of your Majesty, and Royall progeny, of the peace, wealth, and plenty of your subjects, and godly people, and to the joy and comfort of all sincere Christians and faithfull Protestants, to the suppression and extirpation of Popery and su­perstition, and to the terror and amazement of all your Majesties and this king­domes enemies; which the Lord of his mercy grant, for his sake, who is the Judge of the world, the Governour of all Nations, the Lord of Lords, and King of Kings, the Saviour and Redeemer of his people, the onely chiefe Bishop and shepheard of our soules, our Lord Jesus Christ; to whom with the Father and the holy Ghost, three persons in trinity, and one eternall and everliving God in unity, be rendred as due is, all honour, and glory, power, majesty, and dominion, obe­dience and thanksgiving, by us and his whole Church, now and for ever, Amen.

IT is a truth confest by all that acknowledge a Deity, that the law of Nature re­quires some time [Aretius problem. loc. 55. de Sab. observat.] to be set apart for the worship of this God; for, take away time from solemne worship, and that falls to the ground. The Philosopher will tell us nothing can be done in an instant, and so take away solemne worship, and you are without Jer. 10. 25. God, and so under Satan, Acts 26. 18. Now the time of solemne worship, which God hath allotted to man from the beginning of the world, to continue unto the end of the same, is a whole day of seven, or every seventh day, so Moses, Gen. 2. 2, 3. and on the seventh day God ended his worke, and he rested on the seventh day from all his worke which he had made, and God blessed the seventh day, and [Page 96] sanctified it, viz. He appointed it to be a fountaine of blessing to the observer [...] thereof, and commanded it to be set apart by men from common businesse, and applyed to holy uses. So S. Cyprian, [Cyprian de Sp. fancto.] This sacred num­ber of seven obtained authority from the creation of the world, because the first works of God were made in six dayes, and the seveth day was consecrated to rest as holy, and hallowing, honoured with the solemnity of abiding, and entitled to the Spirit the sanctifier. So Origen, [Origen cont. Celsum, lib. 6. fol. 81.] As­soone as the world was made, God made the Sabbath, in which men rest to God, and keepe that day a festivall to him, having dispatcht their works on the six day. So S. Chrysost. also, [Chrysost. Tom. 1. in Gen. Serm. 10. sc. editio Savilian.] what is this he sanctified, he seperated it, the divine Scripture, teaching us the cause thereof, because in it he rested from all his works which he began to make.

God hereby darkely instructing us to set apart, and seperate one day in the cir­cuit of every week, to the use of spirituall things. So also faithfull Athanas [...] [Athanas. de Sab. & Circums.] sheweth, that the seventh day had his obser­vation among all men of those generations, from the Creation, to the Resurre­ction of our Saviour. Of the same minde S. Ierome, [August. ad casul. Epist. 86.] Austin, and before them Ireneus, [Iren. cont. Haeres. lib. 4. cap. 3.] Philo, [Philo de mundi opific.] Tertullian [Tertul. contra Judaeos.] of old.

And our late Writers, [Mr. Byfields vind. of the Sabbath, in Answer to Breer­wood] Beza, Calvin, Zwinglius, Iunius, and Tremelius, Ursinus, Zanchy, Bul­linger, Piscator, Aretius, Hospinian, Bertram, Chemnitius, and divers others be­yond sea, and amongst us those famous Worthies, Babington, Willet, Greenham, Perkins, Bound, Gibbens, Williams, Esty, Dod, and Clever, Mayr, Byfield, &c. Yea, by the glimmering light of Nature, the Gentiles said so much, some shreds of the law of Nature, (though broken in very small peeces) remaining still in their hearts, whence they had stative Holy-dayes consecrated to the service of their Gods, both monthly, yeerely, and weekely, amongst which was the se­venth day, so [ [...].] Hesiod. saith, the seventh day is a holy day, and was the day in which all things were perfected, and on which wee de­parted from hell.

So doth Callimachus say, that its the birth-day chiefe, and perfect, as he is cited by Clemens [Clem. Alex. strom. lib. 5.] Alexandrinus who affirmes, that not onely the Hebrewes, but the Greeks knew the seventh day holy, and [Euseb. de preparat. Evang. lib. 13. cap. 7.] Eusebius confesseth that all, as well Poets as Philosophers, knew that the seventh day was more sacred, therefore Philo [Philo lib. 2. de vita Mosis] interrogates, Who doth not honour that sacred day with returnes every weeke? which day of the Iewish Sabbath, was by the Gentiles [Aretius problem. loc. de Sab. obser.] consecrated to Saturne their Prime god, from whence the day hath its name with us of Saturday, or Saturnes day, whom [Page 97] they honoured with tapers lighted on his altars being offered to him, in imitati­on of the burning lamps which were in the Tabernacle. This day they consecra­ted to rest, thinking it unfit for civill actions and warlike affaires, and fit only for contemplation, and to implore the divine patronage of their gods, against danger and misfortune.

Nor did they only observe part of the day, but the whole, as God required the whole seventh Exod. 20. 8, 9, 10, 11. day, in the fourth commandement to be sanctified: So the Diurnall sacred things [Macrob. saturn. lib. 1. cap. 16.] amongst the Romans were continued all along, from the beginning of the day, untill the middle of the night: And thus St. Paul continued in preaching till Acts 20. 7. midnight on the Christian Sabbath at Troas: As [Macrob. saturn. lib. 1. cap. 7.] Macrobius brings Vettius pleading their custome on that day, to spend it wholly in learned fables, which they conferred on, as signes to be explained, or riddles to be expounded; Yea, they were almost as exact as the Jews, for no work might be done thereon, so a Cryer proclaimed the day before, borrowing their rites many of them, from them, or at least the Devill, who is Gods ape, teaching them his service, after some Analogie, as God taught the Jewes to proclaim their feasts with, Numb. 10. 10. trumpets; he that prophaned the day through ne­glect, or ignorance, was to be fined, and to bring his sacrifice for expiation, as the Levit. 4. 2, 3. Iewes also were.

But the wilfull offender could have no expiation; so neither could the pre­sumptuous prophaners of the Sabbath; he was to be cut off from Israel, as he that gathered Numb. 15. 36. sticks was stoned to death, but they denyed that he that doth work about holy things is poluted, and so Christ justifieth the Jewes, that they killed the sacrifices, and are Mat. 12. 5. blamelesse. Lastly, they allowed only works of piety, necessity and mercy. In a word, that which would hurt, [Macrob. saturnal. lib. 1. cap. 6. and cap. 7.] if it were undone, and here they were better informed then the Scribes and Pharisees informed the Jewes, whose false glosses, Christ corrected and reduced the Matth. 12. 1, 2, &c. to the 14. works of the Sabbath, only to works of piety, by the examples of the Priests, to works of necessity, by the example of David, eating the shewbread, and his dis­ciples plucking the eares of corn, to works of mercy and charity by the example of curing the withered hand, approving it lawfull to heal on the Sabbath, to pull an Ox or an Asse out of a pit, to lead cattell to watring, &c.

So precise were the Gentiles for the whole day, that it became a proverb, to shew a care of omitting nothing, [Lipsius in Senic. Epist. 26.] Conficienda sunt sacra, as Lucius Accius, in his Annals relates, that in Athens, and through all the cities of Greece, they celebrated the day to Saturne, in which feasts the Masters, and servants banqueted together, [Ʋt cum dominis famuli epulentur. Ibid. Macro. lik. 1. cap. 7.] and [Joseph. lib. 2. cont, Ap.] Josephus is home in this matter; [Page 98] nor is there any city of the Grecians, or Barbarians, nor any nation, to whom the custome of the seventh day (in which we rest,) hath not come. Thus we see the law of nature in generall, requires of all men the sanctification of a seventh day, and the reason of it is, because [Vide Mr. Byfield, cont. Breerwood, pag. 37] God exacts some part of our lives and times, by way of perpetuall homage, never to be dispenc'd withall, nor remitted.

Now, Gods works and our own, cannot be done together, therefore did God by a law of nature, instruct the Gentiles, (the command given to Adam in Para­dise, being almost quite forgotten by all) and by lively voyce in the Wildernesse instruct the Jewes, and by his Son, his substantiall Word instruct us Christians, to sanctifie the seventh day, and to rest therein: So that all men created, redeemed, sanctified, are obliged unto this worship of God, it being a law of nature, eter­nall, and morall, which belongs to us Christians, as well as the Sabbath legall did belong to the Jewes, or the naturall Sabbath to the Gentiles, so doth this Evan­gelicall Sabbath to us; from which, though Breerwood, Heylin, Pocklington, and such vain disputers of the world, hide their eyes: As is the phrase of the holy Ghost, Eze. 22. 26. [plane polum (que) contra faciunt quam ipsis imperavi lege▪ Trem. & Jun. not. in locum.] being unwilling to be informed of the authority and service thereof, opposing blasphemously the known truth of God and our Church, as shall more after appear, speaking evill of those things they know not of; but what they know naturally, Jude 10. 11. as bruit beasts in those things they corrupt themselves, and therefore without repentance, wo unto them, for they have gone in the way of Cain, and have murthered the soules of many a bro­ther, and have run greedily after the error of Balaam for reward, and therefore now are like to perish in the gain-saying of Chore: which is evident not only by the Word of God, and example of our Saviour; But by the writings and pra­ctice of the godly in all ages since Christs time, unto our dayes, together with the constitutions, and lawes of godly Emperors and Councels, in ancient times: Be­sides the place before quoted of Moses, Gen. 2. 3. wherein the institution and sanctification of the Sabbath is required, we have the direct commandment, Exod. 20. 8, 9. of God, and a memento put before to teach the importance and [Ains­worth his Eposition on that place.] antiquity of it, as being from the creation, and for that it was to be kept but one day in seven, that so when the time came, it might not be forgotten, or neglected; and also foreseeing the great prophanenesse thereof, which should happen by Iews, and Christians, divers of whom have made this divine precept of the morall law, to be of none effect by their, Matth. 15. 6. tradition.

Also he addes, Observe and keep the Sabbath, which God expounding by the Prophet, Isai. 58. 13. faith, it is to call the Sabbath a delight, The holy day of the Lord, honourable, all which sheweth the weight of this precept. Its one [Page 99] of those ten words Exod. 34. 29. & Deut. 4. 13. & 10. 4. or Commandements which God wrote on the Tables of stone in Sinai, which is to continue as long as any of the rest, placed the last though not the least in the first Table, of all which Mat. 5. 18. Christ saith, Heaven and earth shall passe away, but one iota of the Law shall not faile.

Neither doth any word or letter fall to the ground, by Christ changing of the day from the seventh, to the eight; for though after the work of Creation, and Gods resting, he sanctified the seventh, yet doth it not derogate from his truth, or justice, that after the worke of Redemption, he might not translate that day, who was the Lord of both works, and Author of both dayes. The Morall law which is the eternall rule of Iustice, and Gods will, is not frustrated hereby, but the better strengthned, as was his institution of this law in Paradise confirmed, and not cancelled, by the promulgation of the law to the Iews: for, as their de­liverance from Egypt was a second obligation, Deut. 5. 15. [Singularum ipsi prae aliis diebus sanctimoniam indidit facto institutione, & virtute sua, ac proinde cum haberi sanctum & in sanctis solum consumi rebus voluit: his autem causi [...] secundae aliae postea accesserunt una civilis altera humanitate spectans ut quiesca [...] servus tuus & ancilla tua sicut tu, Deu. 5. 20. altera ceremonialis ad solennē comme­morationē mirificae liberationis ex Egypto. Tr. & Iun.] with their first to creation, to bind them after Gods example to rest on the Sabbath day, so also our Redempti­on by Christs death and passion, and our justification witnessed by his resurre­ction, is a most strong tie, to obliege us to our duty herein: for the seventh day was therefore enjoyned, because it was the Sabbath, Exod. 20. 11. of the Lord: And so here the eighth day is required of us by Christ, because it is the Sabbath or his day of rest, from the worke of our redemption. Therefore as excellently Mr. Byfield drives home this [Byfield cont. Brier. pag. 117, 118.] argument, God saith not, remember thou sanctifie the seventh day, and keepe it Sabbath; nor, thou shalt doe no worke on the Sabbath day, because it is the seventh; but he saith, Remember the Sabbath day, to sanctifie it, and thou shalt doe no worke on the seventh, because it is the Sabbath; so that it was because God the Father rested, therefore he sanctified the Sabbath, and hallowed it; and so because God the Son rested, therefore he sanctified the Sabbath, and hallowed it, for he was Lord of it.

For the Lords resting, blessing and sanctifying the day, instituted it. The insti­tution of this day is cleerely then in the very worke of Christs Resurrection, as the institution of the seventh, was in the worke of finishing the Creation. There­fore saith S. Austin [August. ad Jannuar. epist. 119. cap. 13. & Tom. 2. Epist. 86. ad casul. pag. 248.] the Lords day is declared to Christians by the resurrection of the Lord, and from that it began to have its festivity; and againe, the Lords day, by vertue of the Resurrection, is more holy, then the old Sabbath, and is [Page 100] preferred before it, by the faith of Christ risen. So that the fourth Commande­ment stands in force to us, as well as to the Iews, as learned Zanchy well ob­serves; Yea, we are more obliged, then were they; indeed before the Law was given in Mount Sinai, they had a twofold obligation to tye them to the sancti­fying the Sabbath, besides those generall reasons given by God to all mankinde at the first institution thereof, and both of them were Ceremoniall.

The first is their deliverance from the bondage of Deut. 5. 15. Egypt, there­fore the Lord thy God commanded thee to keepe the Sabbath day. The second in Gods liberality toward them, in feeding them from heaven with Manna, giving them on the sixth day, the bread of two dayes, therefore the Lord requires that they abide every man in his place, Exod. 16. 29. [Vide Jun. in loc.] and let no man goe out of his place on the seventh day, so the people rested on the se­venth day.

Now both these being Ceremonies, were abolished in Christ the substance, therefore Christ freeing us from the thraldome of sin and Satan, whereof the E­gyptians deliverance [The overthrow of the Egyptians was a figure of Christ's vi­ctory over our spirituall enemies, by subduing our iniquities and casting all our sins into the depth of the sea, Micha 7. 15. 19. Ainsw. in Exod. 14. exp.] was a type, and in the day of his Resurrection, giving us the true heavenly Manna, John 5. 31. 35. 49, 50, 51. to be fed on with our soules by faith, hath more firmely engaged us, for the sanctification of his Sabbath, then were the Iews for the sanctification of theirs, in as much as spirituall and eternall blessings, are more excellent then naturall, and corporall, and the substance exceeds the shaddow. For, as much then as Christ being risen from the dead, rested from the works of our Redemp­tion, rejoyced in it, and blessed it, with that worke, Mat. 28. 1. and with divers apparitions John 20. 19. 26. of himselfe, afterward on that day, which he san­ctified, both by his precepts to his Apostles, Mat. 28. 20. and by his own John 26. 21, 22. 27, 28. example, spending it among his Disciples in his bodily presence now glorified, in heavenly exposition and operations upon their hearts; but espe­cially on this day sending the holy Ghost, when the Disciples were met together to solemnize Acts 2. 1. this day: this is sufficient to apply, and determine the Sab­bath, to that seventh day we now observe.

But to give more cleere light to those, who will not wilfully shut their eares against this truth, and hate it, because their deeds are evill. I finde this day in the Old Testament typified and foreprophesied of: typified it was, saith S. Cypri­an [Cyprian Epist. 58. sc. edit. Pamel.] in circumcision, which was enjoyned to be on the eighth day, for, because the eighth day, that is, the first after the Sab­bath, was to be the day in which the Lord should arise, and quicken us, and give us the spirituall circumcision, this eighth day, the first after the Sabbath, and the Lords day, went before in the shaddow, which shaddow ceased, after the truth [Page 101] came upon it, and the spirituall circumcision was given us. St. Ignatius [Ignat. ad Magnet. [...]] saith, that the Prophet expecting this day, entitled some Psalmes [76. Vide Psal. 6. & Psal. 12.] for the eighth; and S. Au­stin [August. Serm. 15. de verbis Apost.] agreeth to both these typified, it was in the eight soules that were saved in [August. ut supra.] Noahs Arke.

It was also foreprophesied Psal. 118. 24. This is the day which the Lord hath made, wee will rejoyce and be glad in it: for making, is to preferre in honour [Vide Ainsworth in locum.] above others; so 1 Sam. 12. 6. also the sanctifying and observing of it, Deut. 5. 15. Exod. 34. 21. both which are applyed to the Sabbath. And so, S. Austin interprets that Psalme, which by all Expositors is acknowledged to be a famous prophesie of Christ. The Hebrew Doctors have a saying, [Thal. Sanech. l. thelet.] That the world was not created, but for the Messias. If therefore the bringing of Israel out of Egypt, was such a work as God for a memoriall of it, made that day and moneth the beginning and head of moneths of the yeers, otherwise then they had been before, as appeares, Exod. 12. 2. how should not our redemption from death and hell, manifested in the day of 1 Cor. 15. 14. 17. Christs resurrection, deserve much more to be remem­bred in the day thereof? and the creation of the new world be celebrated (which was prophesied of long before, finished when Christ rose) as well as the creation and finishing of the old. Again, in Psal. 110. 3. is a famous prophesie, by the consent almost of all Expositors of the Assemblies of Christians in the beauty of holinesse, and the time is also specified in the day of his power or army, as Psal. 33. 16. viz. when he sends forth his most [Vide Jun. & Trem. in Psal. 110. 3. Ainsworth in Col. & Vatablus, &c.] powerfull Gospel, and hath by his holy ordinances rightly administred, which we know is most usually on the Lords day, as the generall [Dominicos dies orationi tantum, & lectionibus vacant. Hieron. ad Rust.] custome of the primitive Church can testifie.

Lastly, the Prophet Hagge, 2. 6. compared with Heb. 12. 26. saith, yet once more, it is a little while, and I will shake the heavens and the earth, which sheweth a dissolution of all the ceremonious worship, and time thereof, which the Jewes used under the old Testament, and a changing of them, amongst which, this first seventh day enjoyned was one, as hath been shewed; that so, as the Apostle saith, all things in the kingdome of Christ, that cannot be shaken, might remain; and those things that are shaken might be removed. Therefore, as the other Iewish sabbaths were figurative, and had Col. 2. 16, 17. end in Christ; so the seventh day in the Iewish sabbath delivered to them, was also figurative, and is ceased, but the Sabbath still remaineth under Christ. I might adde that place of the Pro­phet, Zach. 14. 20. [Maxima ministrorum omnium, & ministerii totius in Ecclesia commoditas. Trem. & Iun. not. in locum.] Zachary, who prophesieth of a day, in which upon the bridles of the horses shall be holinesse to the Lord, and the pots [Page 102] in the Lords house, shall be like the bowles before the altar, which is by most in­terpreted of the Church under the new Testament. It was on the eighth day, Lev. 9. 1. Moses called Aaron and his sons to offer the first sacrifice for them­selves and the people, they abiding seven dayes and nights Lev. 8. 35. before at the door of the Tabernacle, for their consecration; which eighth day, was indeed the first after the Priests consecration; for all creatures, for the most part, were in their uncleannesse and imperfection seven dayes, and perfected in the eighth, as children by Lev. 12. 2, 3. circumcision, young beasts for Lev. 22. 27. sacrifice, persons that were unclean by leprosies, Lev. 14. 9, 10. and 15. 13, 14. and so Numb, 6. 9, 10. issues, and the like; nor were the Priests untill the eighth day, permitted to minister in their office, whereby the day of Christ was foresha­dowed, who by his resurrection, the day after the Sabbath, hath sanctified his Church and ministry, and all their actions, and made us an holy Priesthood to of­fer up spirituall sacrifices 1 Pet. 2. 5. acceptable to God in that day, and the visi­on which was shewed to the Prophet Ezekiel, makes it plain, which is spoken concerning the spirituall instauration of the Church, by the Gospel of Christ sha­dowed under corporall types, and figures, in regard of the time and people, to whom he spake: As learned [Nunc demum instaurationem spiritualem Evangelio Christi ad Ecclesiam ipsius perventuram adumbrat typis, & figuris rerum corpora­lium pro ratione temporis, & populi apud quem agebat, &c. Trem. & Iun. not. in Eze. 40. 1.] Iunius and Tremelius observe. Now, there its said, seven dayes shall they purge the altar, and purifie it, and they shall fill their hands, and when these dayes are expired, it shall be on the eighth day, and so forward: the Priests shall make your burnt offerings upon the Altar, and your peace-offerings, and I will accept you, saith the Lord God, which was a figure of the time, when Christs Ministers should chiefly execute their service, viz. on the eighth day the Lords day, or Christians Sabbath, whereof the Leviticall ministry was a type, being performed on the eighth day, Quod in uno latet in altero patet. Aug.

But leaving the old Testament, lest us come to the new, wherein that is plain­ly opened, which lay obscurely hid and vailed in the other: our Saviour tells his Disciples of their Sabbath day, Mat. 24. 20. in which they ought to pray; that they might not flie at the destruction of Jerusalem, which could not be meant of the Jewish Sabbath, which was abrogated long before, as Saint Paul witnesseth, Col. 2. 16. and there fore must be meant of the Sabbath he himself should institute, which is on the first day of the week, called therefore the Lords day, Rev. 1. 10. in which, St. Iohn being in divine contemplation, received his Apocalyps; its called his day, [Dominicus vero denominative à Domino dicitur. Aquin. 3. q. 16, Art. 3.] denominatively, because he was the consecrator and institutor of it, as he was of the Lords Supper; for this cannot be called the Lords day by creation, for so all other dayes are his, nor by his destination, for that presupposeth a time to come, as [Page 103] the day of judgement, 1 Thes. 4. 2. is called the day of the Lord, and therefore must be by his institution and consecration, as indeed he had power to do it, being the Lord of Mat. 12. 8. the Sabbath, who renewed the world, and created Isai. 65. 17. and 2 Cor. 5. 17. a new heaven, and a new earth.

For, as our redemption was a greater work then our creation, so the remem­brance thereof deserves a greater contemplation; and as after the works of the Fa­thers creation, the seventh was sanctified, so after the works of the Sons redempti­on, the eighth day was sanctified, which is the Lords day, that so all men might ho­nour Joh. 5. 23. the Son, as they honour the Father, he on that day having Mat. 28. 18. and Phil. 2. 9. Eph. 1. 20. received all power, both in heaven, and in earth. On which ground, Christ commands his Apostles to teach all nations those things which he commanded them, Mat. 28. 19, 20. and no more; and they, like faithfull Embassadors, delivered only what they had received from the Lord, either by word of mouth, or by his Spirit, as the practice of the first generall Councell, witnesseth, in which they professe to lay no burthens on the disciples, but what seemed good Acts 15 28. to the holy Ghost. And Saint Iohn testifies as they did declare to the Church those things, which they had 1 John 1. 1. 2. 3. seen and heard: Saint Paul delivered what he had received 1 Cor. 11. 23, from the Lord, so that the Ordination was the Lords and by tradition of the Apostles, delivered to the Church, and generally by them received, as appears by their practice, Acts 20. 7. at Troas, where on the first day of the week, (which is our Christian Sab­bath) the Disciples came together to hear, pray and celebrate the Lords Supper, passing over the old Sabbath of the Iews without any such holy exercises, which plainly demonstrates the Acts 20. 7. [Ita (que) jam tum caepit dies Dominicus ce­lebrari á coelibus fidelium sensim in olescente Sabbatho Judaico. Aretius in locum] cessation of the one, and confirmation of the other.

We read therefore, that is was a generall received observation of the Church 1 Cor. 16. 1, 2, 3. of Corinth; to sanctifie this day in holy duties; and St. Paul had given the same order to be observed in the Church of Galatia on the Lords day, which is the first day of the week, called the first day [Syre in omni uno, i. e. primo die in Sabbatho. sc. Septimanae Hebrea loquutio. Tre. n [...]t.] of the Sabbath, after the custome of the Hebrews. And if Beza may be credited, in an ancient Greek copy, its added: [ [...], Vide Bezae not. in loc.] The Lords day; besides, Christ is the only Prophet Deut. 18. 15. of his Church, and Law-giver James 4. 12. to his people, who reveals unto them the whole counsell Deut. 18. 18. and Joh. 15. 15. of God, and was faithfull as Heb. 3. 2. Moses; therefore as Moses delivered the Ordinances for the time, and manner of worship in the old Testament: so also did Christ in the new, otherwise he could not be so faithfull as Moses. Moreover, the Church of God cannot be without a Sabbath; for take away time from the service of God, and there will remain none; yea, one of the ten commands will [Page 104] fall to the ground; therefore, sith we may not observe the old, we must observe the new, otherwise theres no Religion in us, as appeares by Gods complaint on the breach of this command: How long refuse you to keep my commandements and my Exod. 16. 28. [Cum statum religionis funditus eversum, Deus apud Prophetas indignatur violata & polluta Sabbatha conquiritur. Ramus com. de Christi Relig. lib. 2. cap. 6.] Lawes, as if all Gods precepts were broken by the violation of this one command, and the state of Religion utterly overthrown, when this was polluted: Adde hereunto the reasons for the sanctification of the Sabbath, and we shall find them morall, and immutable, and then consequently the preceept must be so:

As, first Gods resting from the work of creation.

Secondly, his instituting a day for a Sabbath in Paradice, and blessing it by giving it this singular priviledge to be a day of rest and holinesse, and of delight unto the world.

Thirdly, the equity, being one day of seven; and lastly, the ease of servants and cattell, all which belong to us, as well as they did to the Iewes; nay, the work of our redemption, and the day of Christs actuall triumph over the world, the flesh, and the Devill, the grave, and hell, deserve a more serious and greater commemoration, then could the deliverance of Israel out of Egypt deserve from them, which was but the type hereof, and is rendred as a reason for the obser­vance of the first command, [Vide Doctor Mayrs second reason on the first Com­mandement, and the context, Exod. 20. 2, 3.] as well as for this; and therefore also in the substance is immutable.

I will conclude therefore, that without question, by Christs commanding the Apostles, or by his Spirit inspiring them, did they, and the Christans in all Churches observe the Lords day as the Christian Sabbath, after the example of our Saviour, who appeared on this John 20. 19. 26. Mat. 28. 9. Luke 24. 15. 36. day, instructing his Disciples by giving Acts 1. 2, 3. commandements unto them, and speaking unto them of the things pertaining to the kingdome of God; and from the Apostles time, both the Greek, Hebrew, and Latin Churches observed the same to this present day; neither did any religious, spirituall, and godly man, but observe the same, tis onely prophane, erroneous, or licencious spirits have made no conscience hereof, witnesse the testimonies of former Ages. Justin Martyr [Justin Martyr Apol. 2 sub finem.] brings in his Apology, justifying Christ commanding the Sabbath, and the generall practise of the Christians o­beying the same. Ignatius [Ignat. Epist. ad Magnat.] Martyr, who was S. Iohns Disciple confirmes it. So did Ireneus who followed both these, [Iren. lib. 4. cap. 19, 20.] in time and opinion [Origen. Homil. 3. in Exod.] Origen, [Tertul. lib. de Idolum.] Tertullian, and [Euseb. Eccles. Histor. lib 4 cap 23.] Eusebius, and S. Ambrose [Ambros. Serm. 62.] approve of the same. Cyrill [Page 105] Cyrillus lib. 12. cap. 58.] speaking of the apparitions of Christ on the first day of the weeke, saith, By right therefore are the holy Assemblies kept in the Chur­ches on the eighth day. S. Austin [August. in Epist. ad san. 119. cap. 13. & E­pist. 86. ad Casul.] is full herein when he saith, The Lords day is more holy then the old Sabbath, and is preferred before it by faith of the Resurrection. So also S. Ierome [Hiero. in vita Paula.] and Gregory, [Gregor. lib. 11. Epist. 37.] S. Athanasius [Athanas. in front. Homil. de seme [...].] that noble defender of the faith, saith, That the solemnity of the Sabbath was of great price with the anci­ent Fathers, and was translated unto the Lords day, by the Lord himselfe, who instituted it. Learned Iunius [Iunius in Gen. cap. 2. 1.] saith, not by humane tra­dition, but by the observation, and also institution of Christ himselfe, was the Sabbath changed: See Tilenus, River, Poliander, Walleus, Thysius, as they are [Byfields vindication of the Sabbath, pag. 126.] cited by Mr. Byfield and Beza, Piscator, Rollock, Hooper, Fulk, Scotus, Panormitane, Silvester, Faelicius, as they are quoted by Mayr, in the Explanation of his English Catechisme, published by Authority: and hitherto may be added Bishop Andrews, Mr. Attorfall, Barker, Bound, Willet, Jones, Dod, and Clever; but I will conclude with Mr. Budlinger, [Bulling. in Apoc. serm. 4. pag. 14.] When Constantine made certain holy dayes, and the Lords day for one, its to be understood he renewed the custome of the Apostles, and Catholique Church, and not constituted the same: For, that this day was solemnized and consecrated for assemblies in the congregation of Co­rinth, is manifest, 1 Cor. 16. the same day also the faithfull did celebrate their service, which Saint Paul, in the 20. of the Acts: and for as much Saint John the Apostle, knew that the faithfull served God in all their assemblies on the Sunday, although he could not be present with them in body, yet was he present in spirit and contemplation. Now, sith all these famous worthies, who were spi­rituall, and 1 Cor. 2. 15. able to discern the things that be of God, to whom Mat. 13. 11. Joh 7. 17. [Quod ab omnibus quod ubi (que) quod semper creditum, &c. Vin. Lyrinensis.] tis given to know the secrets of the kingdome, the consent of all these is a strong argument to prove the truth; and if to these you adde the coun­sels, decrees and lawes of godly Princes, and Synods, it will abundantly confirm the same. The Affrican, [Concil. Affrican. Can. 52. & 62.] Councell for­bade going to sights and interludes, because the mind was thereby drawn from spirituall duties; and likewise in Concilio Cabilonensi, the Bishops desired the King, that law [...] might be made against the same, [Doctor. Mayr on the 4. Com.] Charles the great commanded his visitors, that all worldly businesse should cease: [Concil. Dingulos. Can. 13.] the Beast that works, by an ancient councel, was forfeited on that day, [Concil. Matiscon. 2. Can. 1. & 4.] And in a Councell, 588. it was decreed, that no work on the Lords day be done; and if any neglect this wholsome law, he was to be beaten with clubs, [Euseb. in vita Constant. [Page 106] Zozomen. his Eccles. Hist. tripart. lib. 1. cap. 10.] Constantine the great made godly Constitutions against the violation hereof: and Leo the Emperor [Justinian. Tom. 3. pag. 459. Leoitem imper. constit. 54. & consil. Laod. Can. 29.] ordained, that according to the meaning of the Holy Ghost, and the Apostle there­by directed, that on the sacred day wherein our integrity was restored, all do rest and surcease labour, to keep it singular, and inviolable, without any incroaching on that day which God hath consecrated to his honour. Mr. Byfield, [Byfields Vindication of the Sabbath against Breerwood, pag. 154. & 163, 164] cites ma­ny other Councels, as that of Loadicea, and the generall Synod held at Petricovia, beside the Councell of Nice. The Councell of Paris, under Gregorius quartus, the Synod of Cracovia generally received: Guntram, [Precept. Guntram. ad Episcop. dat. in concil. Ma [...]tiscon. 2.] King of France, commanded that no bodily work be done on the Lords day, besides what was prepared to eat and maintain life conveniently: Edward [Fox, his Acts and Mon. vol. 1. pag. 715. printed 1610.] the elder, and Gythrum the Danish King, made a law against all labour, buying and selling on the Sabbath, and no execution be done on the Sun­day: King Edgar your predecessor, made a Law that Sunday should be kept holy, from Saturday at noone, till Munday morning; so did Canutus his successor, as Edgar had done before, forbidding Markets, hunting, labours, and court-keeping, during the said space: so did King Inas, [Fox, ut supra, pag. 714.] who raigned in this land long before these, made a law, that no man, lay nor spirituall, free nor bond, should work on the Sunday; nay, our Churches of England, Scotland and Ireland, do all hold the Lords day to be directly grounded on the fourth Comman­dement; and therefore are taught in the Lyturgie, [Vide the Book of Prayer, Lord have mercy upon us, and incline our hearts to keep this law.] after the repeating of the same, to ask mercy and pardon for our transgressions past, and grace to ob­serve it for the time to come: And the Book of Homilies [Homil. of the place and time of Prayer, pag. 125.] calls it our Sabbath; saying, God hath given command to all men, that upon the Sabbath, (which is now our Sunday) that they should cease from all weekly and workday labour, &c. and also give them­selves wholly to heavenly exercise of Gods true Religion and service, herein fol­lowing the example of our gratious Lord and Father.

The [Vide the Preface of the Assembly at Perth.] Scottish Church also tea­cheth, that the sanctification of the Lords day is of divine institution, as well by divine precept, as by practice of the Church. Lastly the Church of Ireland [Vide the Articles of Religion in a Synod as Dublin, 1615.] teacheth the same doctrine; the first day of the week (which is the Lords day) is wholly to be de­dicated to the service of God; and therefore we are bound therein to rest from our common and daily businesse, and to bestow that leasure on holy exercises, hath publike and private. If then this Christian Sabbath be of divine institution, [Page 107] and grounded on the morall law of God, it will necessarily follow, that what God enjoyned the Iews in that command, is required also of us; and what was forbidden to them, is also forbidden to us, being both under the same law. Now, the duty enjoyned them, was to remember to sanctifie the seventh day, viz. to separate it from common works wholly, (such as pertain to this naturall life) and to consecrate it to God and holy works, such as concern our spirituall life; as to assemble in the Levit. 23. 3. and Acts 16. 13. 2 King. 4. 23. Church, and in them, to pray, read, Luke 4. 16. 22. and Acts 15. 21. and expound the Scrip­tures, to dispute Acts 17. 2, 3. of matters of Religion, to talk and meditate Psal. 92. tit. cum Psal. of Gods Word and works, to do works Mat. 12. 10. 11, 13. and Luke 13. 10, 11, 12, 13, &c. of mercy, both to man and beast, and all other like actions tending to sanctification. And all this doth God require of us to perform, and that not some part of the day only, but the whole day must be sancti­fied; for how unseemly is the mixture of high and low, of divine and humane▪ of heavenly and earthly things? We cannot serve God Matth. 6. 24. and Mam­mon together, nor follow the worship of God and our own works at one time: we cannot sanctifie a day to the Lord, and yet find our own pleasures and recrea­tions, God will not allow of any partner in his worship, neither of Baal, 1 King. 18. 21. and 2 Cor. 6. 14, 15. nor Satan, nor sin, nor yet in the time thereof, no work must be done therein, which thou canst properly call thine, or which tends only to thy naturall life; as buying, Nehem. 13. 16, 17. selling of wares, or vi­ctuals, carrying Jerem. 17. 22. of burthens, embalming Luke 23. 54, 56. of the dead, going Exod. 26. 29. and Acts 1. 12. of journeys, plowing, Exod. 34. 21. sowing, reaping, any ordinary and not necessary labour, or any other thing that is of our own Isai. 58. 13. wayes, or pleasures; nay, we may not speak our own [Ʋt supra Isai. 58. 13.] words, nor think our own thoughts, much lesse may we do our own works. The Hebr. [Maimon Treatise of the Sabbath, cap. 21. 23, 24.] Doctors say, We may not do things like unto works, as riding of an horse, climb­ing of a tree, judging of civill causes, valuing of goods, separating of tythes, execu­ting of malefactors, marrying of a wife, contriving of businesse for the next day; yea, St. Austen, [August. lib. de Civit. Dei, 22. cap. ult] saith, the duties of Gods worship and immediate service may be done on the Sabbath, that in doing them, we do our own wills, and so break the Sabbath: God himself condemned him that gathered sticks on the Jewish sabbath, and our Church hath condemned those that prank and prick, paint, and point themselves to be gorgeous on that day; yea, those that toyishly talk, are worse then those that keep markets; and those who rest in superfluity, in wantonnesse and filthy fleshinesse, by such, God is more [Homil. of the time and place of Prayer, 1. part. pag. 126.] dishonoured, and the Devill better served on the Sunday, then upon all the dayes of the week besides. And I assure you, the beasts which are commanded to rest on the Sunday, honour [Page 108] God better then this kinde of people, so far our Homily. I finde in Scripture foure sorts of works, allowed on this day, and no more. First, works of holi­nesse, as Luke 4. 16, 17. Preaching, Acts 16. 13. praying, singing of [Psal. 92. tit. cum Psal.] Psalmes, &c.

Secondly, works in their owne nature servile, yet directly tending to piety, as the killing and Mat. 12. 5. sacrificing of beasts, the blowing Levit. 23. 24. & Numb. 10. 2. of Trumpets, the compassing Jericho Joshua 6. 10. round, carry­ing the Arke, the impotent man John 5. 11. that was cured by carrying his bed, and of this sort is our tolling or ringing of a bell to call the Assembly, our going or riding to Church, 2 Kings 4. 22, 23. &c. Thirdly, works of mercy, both to man and beast, as feeding the hungry, Mat. 12. 4. & Marke 2. 25. watring of Luke 13. 15. cattle, helping man or beast Luke 14. 5. out of a pit, curing of wounds, Luke 13. 16. & Marke 3. 4, 5. or healing of the sick, and under works of mercy are comprehended works of absolute necessity, as quenching a house on fire, defending a mans selfe 1 Maccab. 2. 41. against his enemies, tending of 1 Sam 1. 22. children, &c. The Jews themselves acknowledge perill of life, [Mai­mon. Treatise of the Sabbath. cap. 24. sect. 5. & cap. 2. sect. 1.] putteth away the Sabbath; therefore to a sick person that is in danger, they do all things needfull for him on the Sabbath day. Lastly, works of common honesty, as putting on of cloathes, going to ease, dressing and preparing convenient food, &c. are lawfull, and approved. All other works, sports, recreation and playes, are sinfull and for­bidden, though never so small, whereby the minde is withdrawne from sanctify­ing the whole day unto the Lord. Therefore [Tertul. 2. cont. Marcio.] Tertulli­an saith, Thou shalt doe no worke, namely, thine owne. Mr. Greenham [Green­hams Treatise of the Sabbath, pag. 169.] saith, That recreations, shooting, and the like, on other dayes lawfull, are now sinfull; as wee deny Church-feasts, Wakes, and Revels, as imitations of the Heathen: so wee deny Holy-day-Playes, as remnants of ancient prophanenesse. Mr. Bullinger [Bullinger in A­pocal serm. 4. ad finem.] complaines of those, who abused the Sunday in gaming drinking, dancing, and worldly businesse. Godly Mr. Perkins saith, [Perkins Golden chaine, pag. 150.] The Sabbath is polluted by using Jests, sports, banquet­ting, or any other thing whatsoever, which is a meanes to hinder or withdraw the minde from that serious attention, which ought to be in Gods service. For, if the works of our calling must not be exercised, much lesse these, whereby the minde is as well distracted from Gods service, as by the greatest labour. The whole Sabbath, from the beginning to the ending must be sanctified. Dr. Mayr [Mayr. Expos. of the Catechis. pag. 393.] condemnes all wordly speeches, and thoughts, whilst the day consisting of foure and twenty howres continueth. If we muse or meditate upon any thing, yea, even in our beds in the darke of the night, it must not be upon our worldy affaires, but upon the word which we [Page 109] have heard, or read. Small works which come not within the compasse of Reli­gion, mercy, or necessity, are forbidden on the Sabbath: so Mr. Dod, [Dod & Clever on the 4. Com.] All civill works saith the Author of the practise [Practise of Piety, pag. 442.] of Piety, from the least to the greatest, as studying of any books, but Divinity, all recreations, liberall drinking, grosse feeding, and talking about wordly things; yea, to be meerely vacant is absolutely forbidden, for it is to be sanctified. Therefore Dyonisius Bishop of Corinth to [Euseb. lib. 4. c. 22.] Sofer Bishop of Rome, saith, We have spent the Lords day an holy day, after their ancient custome. And Iustin Martyr affirmes [By fields vindication of the Sab­bath, pag. 150.] of the Christians, that after the performance of the works of piety, they spent the rest of the day in godly conference, and works of charity. And S. Austin saith, If the Iews celebrated their Sabbath with such devotion, how much more ought Christians to be vacant to God alone, on the Lords day, abstai­ning from all earthly affaires, and enticements of the world? and reproveth them of telling of tales, slanders, playing at Dice, and such unprofitable sports, as it one part of the day were set apart for duty to God, and the rest of the day, toge­ther with the night, were for their owne pleasures. And S. Ambrose his teacher saith, [Ambrose tom. 3. serm. 33. pag. 259.] Let us all the day be conversant in prayer, or reading, and he that cannot reade, let him aske of some holy man, that he may be fed with his conference, let no secular acts hinder divine, let no table play carry away the minde, let no pleasurs of Dogs call away the senses, let no dispatch of businesse pervert the minde with covetousnesse, and so S. Ierome [Ie­rome ad Rustic.] saith, On the Lords day, they onely give themselves to prayer, and reading. Constantine the godly Emperour, although by an over great facili­ty, being misled, under pretence of the miscarriage of the fruits of the earth, to grant leave for husbandmen to worke, as our famous [Hooker Eccles. polit. lib. 5. sect. 71. pag. 385.] Hooker speakes, yet being belike after better instructed, he made more religious [Euseb. in vita Constan. & Zozom. hist. Eccles. tripart. lib. 1. cap. 10.] constitutions afterwards, that all should cease from suits, and other businesse, and should be onely occupied in prayer upon it. And that holy Martyr [Ignat. epista. d Magnetios.] Ignatius wils the Magnetians, Lets not Sabbatize after the Jewish manner, as rejoycing in idlenesse, but let every one of us keepe the Sabbath spiritually, rejoycing in the meditation of the Law, not in the remission of the body; admiring the workmanship of God, not eating things of the day before, nor drinking things lukewarme, nor walking measured spaces, nor rejoycing in dancings, and mad shoutings, and clapping of the hands and feet: Thus both Scripture, Councels, Fathers, have condemned as unlawfull, all works, sports, recreations, whereby the heart may be withdrawne any way from holy duties.

Yea, the very [By fields vindication of the Sabbath, pag. 81, 82.] Heathen ob­served [Page 110] their festivals with severe exactnesse from all work. I will conclude with Musculus, [Wolf. Muscul. loc. com. in quartum preceptum, pag. 161.] This is a sin which hath made the multitude drunke, and so hath lost the truth of examining it: for, if a man goe to plow or cart, he is wee say a prophaner of the Sabbath, but let him drink or dance, whore and play, fight and brawle, he is not condemned for prophanation, surely the beasts which doe towards sanctification, doe better observe the sabbath then these men; for, if necessary and lawfull workes are for­bidden, how much more vaine sports? Hee which disobeyes Gods command is disobedient, and rebellious, but he which herein will not imitate his example, degenerates from God, and openly declares himselfe to be an alien to the Spirit of God. For, is there not need of the vacation on the whole day: Consider what preparation is required before wee come into Gods Eccles. 5. 1. presence, what meditation after the hearing Deut. 5. 32. & 6. 6. & Psal. 119. 11. Luke 2. 19. Acts 17. 11. of the word, that wee may chew the cud our selves, and after call our families to account as S. [Chrysost. in Mat. cap. 1. Hom. 5.] Chrysostome ex­horts, by the similitude of one going into a Bath; and Mayr at large illustrates the [Mayr expos. on the Catechis. pag. 390.] same, shewing its our Faire day, to buy spirituall food, wherein we ought not to be idle and negligent: God allowes six whole dayes for our bodies, and but one for our soules, and shall we curtaile that too? If men will see that their servants worke all the six in their businesse, will God permit his servants to be idle, wanton, or slothfull on this day? surely tis just with God to make our six dayes labour unprosperous, when we are care­lesse of his seventh dayes worke. For, tis a haynous sin of which he greatly com­plaines, and doth punish, as by the Prophet Jer. 17. 21, 22. Jeremiah, that they carried and bore burdens on the Sabbath, and did not sanctifie it, as he comman­ded them; but they obeyed not, nor yet enclined their eares, but made their neck stiffe that they might not heare, nor receive instruction. And so by the Pro­phet Ezekiel Ezek. 20. 12, 13. & 20. 20, 21. &c. I gave them my Sabbaths to be a signe betweene me and them, that they might know that I am the Lord that san­ctifieth them; But the house of Israel rebelled against me in the wildernesse, they walked not in my statutes, they despised my Judgements, (which if a man doe, he shall live in them) and my Sabbaths they greatly polluted, then I said, I will powre out my fury upon them in the wildernesse to consume them, and the same lesson I gave to their children, but they also walked in the steps of their fathers, and polluted my Sabbaths. Then I said, I will powre my fury upon them to ac­complish mine anger against them in the wildernesse, yet God spared them then for his Names sake, lest that should be polluted in the sight of the Heathen; yet he swore that he would scatter them among the Heathen, and disperse them through the Countries, because they had not executed his Judgements, but had despised his Statutes, and had polluted his Sabbaths, and their eyes were after [Page 111] their Idols. And again, Ezek. 22. 8. 13. 15. Thou hast despised mine holy things, and hast prophaned my Sabbaths, behold therefore, I have smitten my hand at thy dishonest gain, I will scatter thee among the heathen, and disperse thee in the countreys, and will consume thy filthinesse out of thee. And in the next, Eze. 23. 38. 45, 46. ad finem. chapter; Moreover, this have they done unto me, they have defiled my Sanctuary in the same day, and they have prophaned my Sabbaths, which God severely amongst other sins, threatens to punish: the same you may see in the Prophesie Amos 8. 5. 7. 8, 9, 10. of Amos; and God complains, that the Priests had violated the law, and put no difference between the holy and pro­phane, the clean and the unclean, but they had hid their eyes from Ezek. 22. 26. his Sabbaths, and he was prophaned amongst them: And God spoke, Exod. 16. 28. unto Moses, that he might speak unto the people, and shew them this sin.

How long refuse you to keep my commands and my lawes, he accuseth them for the breach of them all, when this is violated, and indeed in violating this, we break all the rest, not only in regard of guilt, habite, or disposition; but also actu­ally: For, first, in following our pleasures or profits on this day we set up other gods Ezek. 14. 3. before him in our hearts; and secondly, we fail in the manner, Numb. 15. 39, 40. of his worship, by neglecting those holy duties which he hath required on that day; and thirdly, we take his name in vain, professing our selves Christians, and yet not allowing Ezek. 22. 26. a day for his service, which the very Pagans denyed not to their gods: Fourthly, we serve sin, Satan, and our own lusts, and not sanctifie a Sabbath to the Lord, when we follow our pleasures, sports, and pastimes, [Testium est quod famulatum impendat majus (que) peccatum est in exercitu, similes infideliter agens cum hoste pactum habeat, quam si in aliquo ob­sequio ducis deficiens inveniatur. Aquin. Sum. 12 ^de q. 100. Ar. 6. c.] neglecting his houshold service, and holding league with his enemies, which is a greater sin then the neglect of any other duty enjoyned by our captain. Fifthly, herein we transgresse the command of God our Father, Prov. 1. 8. and obey not the pre­cepts of our mother, the Church, who both commands the observance thereof, nay all superiours, that transgresse herein, teach a bad lesson against themselves, and give a worse example for those under their charge to follow; and so sixthly, be­come guilty, not only of their own souls blood, Matth. 5. 19. [Nullus censebi­tur in Ecclesia, Beza.] but also destroy those that follow their wicked example, and so thereby lose their own souls; for he shall be called the least in the King­dome of God, that breaks the least command, and teacheth men so; wo be to that man then, by whom such an offence cometh, it were better a Matth. 18. 6, 7. milstone were hanged about his neck, and he were cast into the Sea, then that he should offend one of Christs little ones. Seventhly, hereby they commit spiritu­all Hosea 2. 5. and Isai. 50. 1. adultery with their pleasures and profits, and so reject Christ, who is their only Lord, Ephes. 5. 32. and husband; yea, by this sin, [Page 112] they defile their bodies, which should be the temples 1 Cor. 3. 16. of the Holy Ghost, and so cause him to depart, making them houses for Satan, Luke 11. 26. and Rom. 6. 12. and sin to raign in. Eigthly, they rob God of his time and ser­vice to be performed therein, which is aggravated, in that God hath given us six, and required but one day of us, whereas he might have taken six, and have given us but one: Therefore tis not only unreasonable, but horrible ingratitude, thus to recompence him evill for good; this is a reason rendred in the command, Six dayes shalt thou labour, but the seventh day is the Sabbath of the Lord thy God; nay, thou robst thy self and posterity of Gods blessings, both here and here­after, which he hath promised to those that delight to keep the Sabbath, as the Isai. 58. 13, 14. and 56. 2. 6, 7. Prophets witnesse. Ninthly, hereby they lie unto Isai. 29. 13. God, in baptisme, having promised to keep Gods holy Will and Commandements; now this being one, as hath been proved, in wilfully vio­lating the same by their practice, they lie Acts 5. 3. unto the holy Ghost, violate their Psal. 78. 36, 37, 38. covenant with God, and so make shipwrack of faith and a 1 Tim. 1. 19. good conscience. Lastly, they covet after those things that are Gods, to employ it on themselves, their lusts, profits, being weary of his Sabbaths, and longing to have it overpast, like those in the Prophesie Amos 8. 5. of Amos: For we being Gods obliged servants, both by Psal. 110. 3. creation, and redemption, 1 Cor. 6. 20. we may not the least moment of time withdraw our selves from attending on his service prescribed us, in the day of his holy assem­blies, without being guilty of covetous and deceitfull intentions towards our Creator and Redeemer, which he accounts no lesse then rebellion, and treason against his sacred Majesty; which offence, who so wilfully committed, was by the Judiciall law of the Jewes, Exod. 31. 15. to suffer death: And we see God himself giving sentence of stoning Numb. 15. 31. on the man that but gathered sticks on that day: The Rabbins of the Iews, [Maim. Treatise of the Sab. cap. 1.] understand it of the wilfull open and presumptuous offender; otherwise, if he of­fended through ignorance Numb. 15. 27. Levit. 4. 2. or carelesnesse, he was to bring his oblation; but if it willingly was done, though in private, God, they said, would secretly cut him off; and herein they erred not, for it brings Gods judgements on a man, if it be particular, or nation if generall. God brought much misery and affliction on the Iewes his own people, slew them with the sword of their enemies, who carried them away captive into a strange land, even for this sin, as they▪ themselves confesse their Nehem 9. 33. compared with chap. 10. 29, 30, 31. affliction just, particularly for this sin, and therefore entred into covenant to sanctifie the Sabbath, and if the people of the land bring ware, or any victuall on the Sabbath day to sell, that they would not buy of them; and therefore that good Govenour, Nehemia, Nehem. 13. 5. when he saw in Iudah some treading of wine presses, and bringing in of sheaves, and lading of Asses on that day, and [Page 113] carrying of burdens, and buying of fish, and wares, he contended against the Nobles of Iuda, and said unto them, What evill is this that ye do and prophane the Sab­bath? did not our fathers thus? and did not our God for the same bring all this evill upon us, and upon this City? Yet ye bring more wrath upon Israel, in pro­phaning the Sabbath; therefore to prevent this, he caused the gates of the city at even of the Sabbath, (when it began) to be shut, and not to be opened, till after the Sabbath, setting his servants to watch that no burthen be brought therein, and threatning the merchants and sellers, if they came again on the Sabbath, he would lay hands on them. And after that, he caused the [Qui die quo (que) Sabbathi ut reli­quis pro festis necessaria comparabant. Trem. & Iun. not. in loc.] Levites to cleanse themselves, and that they should come and keep the gates to sanctifie the Sabbath. And indeed, God threatned so much before unto the Israelites, Jerem. 17. 27. that if they would not harken to him, to hallow the Sabbath day, and not to bear a burthen, even entring in at the gates of Ierusalem on the Sabbath day, then I will kindle a fire in the [In toto termino est synecdoche pars pro toto. Trem. & Iun. in locum.] gates thereof, and it shall devoure the palaces of Ierusalem, and it shall not be quenched: so by the Prophet Ezekiel, Ezek. 22. 26. conjoyn'd with 31. because the Priests hid their eyes from the Sabbath, and God was thereby prophaned amongst them, therefore have I powred out mine indignation against them, I have consumed them with the fire of my wrath, their own way I have recompenced upon their own heads, saith the Lord: Have we not also had many examples, both at home and abroad, of Gods justice on the prophaners of this day, both for working and sporting? Doctor Mayr [Mayrs Exposition of the Ca­techisme, pag. 385.] relates of a Councell in Paris, wherein divers honest men urged for some speciall decrees for the observation of the Lords day, alledging, how some on that day intending their husbandry, had been smitten with thunder and lightning, to the laming of some, and utter destruction of others: Another carrying home corn, had both corn and barn burned.

At Chemstat [Jo. Fincol. lib. 3. de Mirac.] in France, the woman and her children, that would not be warned by the fire sent from heaven twice, for pick­ing of flax, in the third Sunday, were all most miserably consumed. The [Mayrs Expos of the Catechis. ut supra.] Centuriators of Magdenburgh, report of a Noble man, who daily went a hunting on the Sunday, neglecting Gods service, therefore God sent him a childe with a head like a Dog: The Miller [Idem ut supra.] that would not cease from grinding on that day had both meal and mill burnt: Come we neerer home, and at Teverton [Byfields Vindication of the Sabb. p. 99.] in Devonshire four hundred dwelling houses were at once on fire, and consumed for their horrible prophanation of the Lords day, Anno 1598. in which above fifty persons were burned: Mr. Byfield relates of them memorable [Byfield, lib. ut supra. p. 101.] examples of Gods wrath revealed from heaven against the ungodli­nesse [Page 114] of men, in prophaning the Lords day, which fell out whilest he was answer­ing Mr. Breerwoods Treatise, who wrote against it, the one, Decemb. 19. 1630. of one who on the Lords day, would ring a pig, his daughter perswading him to let it alone till the morrow, because it would hinder his going to Church, but he being inexorable, in the midst of his work, was strick suddenly speechlesse, and never spake more, but died within eight dayes after, his name was John Hunt of Occham, in the County of Surrey. The other, [By field, ut supra, pag. 102.] was Richard Roberts, Apprentise in London, who was sent for a gown to Maldon, and returning home, his horse threw him, and after rising, he presently sunk down and died: Also he relates, that at Twickenham in Middlesex, 1626. the people, given to May-games on the Sabbath, as they assembled to take down their old May-pole, a woman standing by with a childe in her arms, gazing on, one of the ropes broke that held the pole, and so it fell down, and the edge [By field, lib. & pag. ut supra.] of the Weathercock struck the childe on the head, and killed it: In the same yeer, to my knowledge, at Compton Chamberlain in Wiltshire, at the house (of that prophane Justice of the peace) Sir Iohn Penruddocks, there was a dancing match on the Lords day, there came a stranger of another town thither to dance, whose name I know not, but after some time continuance there, as he was capering, he fell down dead presently in the midst of the company, and left behind him a notable example of Gods displeasure, both towards that un­godly [Vide Zanchy in Epist. ad Ephesios, [...]ur thorae sunt vitantae: 1. Quia sunt [...]urpe [...] homine Christiano indigna: 2. Quia non conveniunt vocationi & professio­ni suae: 3. Quia sunt contrariae gratiarum actioni: 4. Quia sunt fractus scor­ [...]ationis, & immunditiae omnis: 5. Quia ad novas provocant immunditias: 6. Quia per haec male audet Christiana religio apud Turcas, & Infideles: 7. Quia saepe sunt causae rixae blasphemiae, homicidii habent speciem mali: 8. Nutriunt concupi­scentias carni [...] oculorum.] exercise of mixt dancing, and also of prophaning his holy Sabbath: Also about 1635. [A ferufull example of Gods justice at Sarum, in the County of Wilts.] a prophane company of young men, on the Lords day, early in the morning, went to Clarrindon park to cut down a May-pole, and having loaded one, as they were coming down with him at Milners bars, entring into the city of Salisbury, one of the cart wheels fell into a rout belike, which caused the young tree in the cart, (which they had stoln for a May-pole) to give a treat furge of one side, which struck one of the company such a blow on the head, [...]hat it beat out his brains, whereof he presently died. A fearfull example of Gods wrath, both against that heathenish sport, and wilfull prophaning of his Sabbath, whilest he makes the very thing they had chosen for their sport and pastime, to be the instrument to execute his fury, as appears in this and that other example at Twickenham, hereby making his will known by the judgement which he executeth, ensnaring the wicked in the works of their own hands, Higg [...]cion, [Page 115] [Tis a matter of deep meditation, worthy to be well minded, and spoken or s [...]g with earnest consideration alwayes. Ainsworth in locum. Rem summe moditandu [...]: so Trem. & Jun. not. in locum.] Selah, Psal. 9. 16. which requires our deepest meditation, as a matter that much concerns us, when the Lord himself begins to work, seeing we have made Psal. 119. vers. 126. voyd his Law: And now in­deed his judgements are over all the Land, seeing we have generally trespassed against him herein.

For we have brought wrath upon our selves, in prophaning the Sabbath; for did good Nehemiah, Neh. 13. 17. grieve for this sin, and contend with the Nobles of Israel, for permitting grapes to be troden, burthens to be carryed, and waies to be sold on the Sabbath? (all which works were lawfull on other dayes) what would he have done, had he seen them carowsing, and dancing, fighting and wrestling, and doing the works of the flesh, when he was so zealous for these? which are the recreations and sports generally used on the Lords day, through the kingdome? and countenanced, and approved by a Declaration, contrived by these wicked Counsellors, and sent out in your Majesties name? enjoyning all Ministers to reade it in their Churches, under a great penalty? which book was blasphemous to Gods holy Commandment, his Word, and Honour, scandalous to all the godly throughout the Christian world, most injurious to your Ma ^ties soul, crown and dignity, and posterity, and hurtfull, destroying many ignorant souls for ever, and generally evill to the whole kingdome, bringing Gods judgements on the land, as he hath threatned, Jer. 17. 27. and Ezek. 20. 15. 21, and 22. 26. 31. and Nehem. 9. 33, 34. and 10. 31. and 13. 18. and Lev. 26. 31. 32, &c. (in his Word) might he not justly censure us as Atheists? contemners and de­pravers of his Word, wilfull prophaners of his Sabbath, stealers of his time and honour, Matth. 15. 6, 7. and lukewarm, 2 King. 17. 33. Laodiceans, pro­fessing our selves Protestants, Christians, but living like the Papists and heathen, who know not God, who keep their feasts to their gods, with such sports and sins, as to Bacchus and Venus, or to their Idolatrous Saints, which is all one? in both which, [Quide de nostris feriis dicendum alium quam latins esse, ut necessa­rii [...] operibus vacetur, quam quod Baccho & Veneri, & omnis generis delicii [...] non Christo Domino, sed Sathanae servitur, non salus nostra curatur, sed perditio conci­liatur, &c. Musc. loc. com. in quart. precept. pag. 159.] Musculus in his time, grie­vously complained, not Jesus Christ the Lord, but Satan was served and obeyed on which day our salvation is not cared for, but our damnation is procured, Gods anger is not appeased, but provoked, manners are not corrected, but corrupted, Gods judgements are not by our prayers and teares diverted, but by our playes and laughters converted on us, and that justly, for our horrible prophaning this day, & in that most of our Ministers that should have given warning of the sword, Ezek. 33. 6. coming for this sin, have been blind Watch-men, and with the [Page 116] Israelitish Priests, have hid their Ezek. 22. 26. eyes from the Sabbath, and have beene leaders and teachers to the violation thereof, becomming wolves, and not shepheards, the Bishops giving an ill patterne to the Nobles, to sit this day at Councell Table, when there was no necessary urgent cause, which hath made their counsell speed no better; by reason whereof God hath powred out his in­dignation upon us, and consumed us with the fire of his wrath, for so he threat­ned Ezek. 22. 26. 31. He would kindle a fire in the gates of such a people, and it shall devoure the pallaces thereof, and shall not be quenched; and hath hee not fulfilled this prophesie on us for this sin, by kindling, first the fire of jealousie, then contention and warre, which hath burnt and flamed in all parts of the king­dome, and yet remaines unquencht; nor can it be, till the sins which is the fuell that feeds it, be removed, otherwise the sword shall make us desolate, and then the land shall enjoy her Sabbaths, because we did not, &c. Levit. 26. 31. to the 36. for, shall we fight and kill, drink and dance, buy and sell, at least vainely talke, sport, feast, walke, or sleepe away that day which he hath consecrated to holi­nesse, and to his peculiar service, and yet thinke wee shall have peace? Surely herein we doe but mock God, and deceive our selves, doe wee not know, as the Psalmist speaks, How all that worke painefull iniquity, that eate his people eating bread, and call not on Jehovah, that they shall bee brought even there in great feare? Shall we, as learned Junius [Psal. 14. 4. In bonos injurii est in Deum impii itae se confirmant in sua impietate & injustitia ut commentationibus & libedi­ni suae audeant indulgere deumque ipsum contemnunt arrogantissime quasi retun­dentes stimulos conscient. Trem. & Iun. not. in loc.] deciphers them, being here­by both blasphemous to God and injurious to good men, confirme our selves in impiety, daring to continue in our old prophanation, by pampering our lusts, and pleasures, & so arrogantly contemne God, searing our consciences that the pricks thereof may not enter, or at least repressing the accusation therof, persisting secure without remorse, & so bringing more wrath upon our selves till we be destroyed? God forbid, a better and more safe way is it for your Majesty and people, to hearken and doe what the booke of [Homil. of the time and place of prayer, 1. part pag. 126.] Homilies requires, namely, to lay our hands upon our hearts, to re­pent and amend this grievous and dangerous wickednesse, to stand in awe of the Commandement of God, and gladly to follow the example of God himselfe, and not to be disobedient to the godly order of Christs Church, used and kept from the Apostles time, unto this day, to feare the displeasure, and just plagues of Al­mighty God, for our negligence in our labour and travell, and for our wilfulnesse in out sporting and playing on the Sabbath day or Sunday, and in not resorting together with repentant and prepared hearts, to celebrate and magnifie Gods blessed Name, in quiet holinesse and godly reverence. Will yee draw nigh to him with your lips Esay 29. 13. when your hearts are farre away from him? even in [Page 117] the midst of your devotions, being carried away with the thoughts of pleasure and profit, which after Service you use to practise, which thornes Luke 8. 14. growing in your hearts, makes the word you heare uneffectuall, and your pray­ers an Prov. 21. 27. abomination, because brought with a wicked minde, or not delivered with 1 Cor. 14. 15. understanding and Rom. 8. 26. power of the Spirit, to Gods James 4. 3. glory, and yet thinke to escape. No, no, Christs bloud 1 John 1. 7. & Revel. 1. 5. is the onely liquor wherewith we must wash away the filthi­nesse of our polluted soules, with onely contrite Mat. 11. 28. & Esay 66. 2. & 57. 15. hearts lay hold on, by a lively faith, Acts 16. 31. & Ephes. 2. 8. & John 3. 36. 16. 18. and the teares Esay. 28. 5. Jonah 3. 10. Joel 2, 12. 18. of a broken heart are the onely water to extinguish [Oratio Deum leuit sed Incrima cogit hac ungit, illa pungit. Gregor.] the fire of Gods wrath, and asswage the flames of this Civill war. Let your sacred Majesty therefore with Ephraim, now that both by chastisement and reproofe of Gods word, you are instructed, smite upon your thigh, and be ashamed and confounded, in regard you have borne the reproach of your youth. Let your former Declaration be recalled, and the Councellours thereof (if not already) be severely punisht; and a new Declaration be publi­shed, condemning the old, and enjoyning strictly the severe and exact sanctifica­tion thereof, to be read in all Churches, that the Name of God may be as largely glorified, as he was formerly 2 Cor. 7. 11. prophaned, and with good Nehemiah, Nehem. 13. 19, 20, 21. let your Majesty, with your two houses of Parliament en­act a new Law, with greater penalty then heretofore, for the sanctification of this day, and let Officers be appointed to see the due performance thereof, that so, such as offend wilfully, may be laid hands on, and be severely punisht, for con­temning the commandements of God and the King, as that pious Governour tooke care for Ierusalem. Lastly, let the Levits, the Ministers of the Church (in their severall Congregations where they read that book) cleanse themselves from this sin, by a publique, hearty, and sorrowfull Recantation of their errour herein, and let them promise for the future, and exhort also the people there­unto; to labour diligently to sanctifie it themselves, and to see it sanctified by those that are under their charge, that so God may remember them concerning this, and spare them according to the greatnesse of his mercy; and if any refuse to obey herein, let him be suspended; and if they continue obstinate, let them be deprived both ab officio, & Beneficio, untill they shall revoke their wicked errour. Then will God, according to his promise Ier. 17. 25, 26. [Id est regnum totum permanebit florentiss [...]mum. Trem. & Iun. not. in loc.] establish your Majesties Throne, and you and your posterity shall enter into the gates of your Royall City, surrounded with your Princes, and Nobles on Chariots and horses, loved and honoured by all your loyall subjects, but [Homo pius optimus est subjectus sic. Psal. 101. 8.] especially by those who sincerely feare God, who will all bring [Page 118] offerings, and sacrifices of prayse to God, for putting this thing in your Ma­jesties heart, and God himselfe will bestow a blessing both on Esa: 56. 2. 3. 4. 5. 6. 7. you, and them, and will give unto you an everlasting name that shall not be cutoff, & will bring you to his holy Mountaine, & on this day make you joyfull in the house of prayer, accepting your offerings and devotions herein, which is the dayly and hearty prayers of your most humble and faith­full Subject.

SUperstition [saith Aquinus 22. q. 92. Art. 1. Superstitio vitium est Religio [...] oppositum, quo quis divinum exhibet cultum vel cui non debet, vel non co [...] quo debet.] is a vice, oppsite to religion, in the accesse, whereby a man gives divine worship, either to whom he ought not, or not after that manner he ought: So that the species of it, must cheifely be two which I call Idoll worship, and will worship; and in both these lieth our offence. By Idol wor­ship, I understand, when men make any Image to worship it, or to worship the true God by it, or to resemble God by that Image so made. This sin Mo­ses forbad the Jewes with a strict caveat, Deut. 4. 15. 16. &c. 23. Take good heed unto your selves, for yee saw no similitude &c. See the? second Commandement; for to whom will ye liken me faith the Holy One? Esay: 40. 22. This was the sin of the Israelits in the Wildernesse, when they [...] the molten calfe and worshipped God in it, Exod 32 4. 5. 6. following their old custome they us'd in Egypt, for they changed their glory into the simili­tude of an oxe that cateth grasse, they served the Idols of Canaan. Psal: 106. 19. 20. 36. 37. This also was Jerob [...]ms sin, wherewith becaused Israel to offend, in making the two golden c [...]fes 1 Kings 12. 28. Resemblances, for the people to worship God by; and this was Micahs Idolatry, in making a graven, and a molten Image, and having an house of Gods, making an E­phod, and a Teruphin after his owne fancy; and confecrating one of his Sonnes to be his Priest, Judg: 17. 5. 13. [Hominis imperi [...]i ser [...] & in pi [...]t [...] parum instituti: Jun in loc.] & yet all this he intended for the service of God, for now saith he the Lord will be good unto me; This was the sin of the hea­then, Rom: 1. 25. they changed the glory of the incorruptible God into [...] [Page 119] Image like corruptible man, and to binds, and foure footed beasts, and cr [...]e­ping things: Nay to use the least gesture of love, or reverence, unto such Images by whomsoever made, is Idolatry, a great sin. Thus to kisse those I­mages, as those did that sacrificed to the calves, at Bethell, and Dan, Hosea. 13. 2. [Hoc subjectionis symbole Dominum agnoscentes, as Joseph was to be honored by the command of Pharoh, Gen: 41 40.] thereby testifying their religious ho­nour, and service, or to bow before them, Commandement the second, Deut: 5. 9. 10. and 1 Kings 12. 30. Luke: 4. 7. to put off the hat to them, kneeling before them, is to worship them as you may see in comparing Mat: 27. 20. with Nark: 15. 19. yea to be but present at the Idols service, or feasts, 1 Co­rin: 10. 20. 21. for this the Apostle condemns as being pertaker of the table of Devils; thus Israel joyned themselves to Baalpeor, and eate the offerings of the dead, Psal: 106. 28. they burnt incense to other Gods, and worshipt the workes of their owne hands. Jer: 1. 16. so also, Exod 34. 15. Nay, not only to commit, but to permit this Idolatry, is a crying sin, so God requires, Levit: 19. 17. Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him, tis the summe of the second table, to love thy neighbour as thy selfe, Luke. 10 27. 28. Mat: 19. 14 [Ne dissimulato in co ullr [...] pecucatum quod non corripias, Jun in loc.] Si­lence & flattry are both alike, hatefull to God, therefore Ainsworth well trans­lates that place, least thou beate sin for him, to wit, the guilt and punishment thereof. Jun: and Trem: renders it Neque ferto in copeccatum, by conniving or dissembling, because hee doth not save a soule from death, as every Christian is injoyned, James: 5. 20. nor performe that duty laid on him, Heb: 3. 12. 13 and Mat: 18. 15. to admonish one another daily, privately to tell thy bro­ther of his fault, his bloud therefore God will require at thy hands. Ezek: 3. 18. Which though there, it be spoken principally of the Minister, yet doth it not exclude the Magistrate or neighbour, for whosoever he be that reproveth not, nor punisheth sin, when he may, and ought, becomes pertaker with him. Even to hold his peace, makes him guilty, [Qui ta [...]t censentire videtur, Deut: 22. 4. Psal. 50. 21.] for silence argues consent. Therefore saith God, thou shalt not see thy brothers Oxe, nor his Asse falldowne by the way, and hide thy selfe from them, thou shalt surely helpe him, to lift them up againe: doth God take care for Oxen? Or saith he not this for our sakes? For our sakes doubtlesse, as Saint Paule proves, 1 Cor: 9. 10. [Cadit asina succurri­tur ei, cadit anima, non est qui relenat [...]um. Ber: in Cont: and Saint Bernard ob­serves, with compassion, and pitty. The Asse fells and behold every one is ready to helps him up. But mans soule sins, and yet none yeelds him ayde to [...]ise. And if you looke, into the Law, yee shall find, that if the people of the Law, doe any waies hide their eyes from the man that offered his seed to [Page 120] Molech, which was one kind of Idolatry, Levit: 20. 4. they became guilty of that sin, and so if any Idolatrous Citty should depart from the Lord, and serve other Gods, The rest of Israel were to enquire, and make search, and aske diligently, and behold if the thing be true which was heard, or sugges­ted, that such abomination was wrought, they were to smite the inhabitants of that Citty, and to destroy it utterly, and all that was therein, Deut: 13. 13. 15. with sword and fire; and this we find practised on the Rumor of the Altar, made by the two Tribes, and halfe, of this side Jordan. Josh: 22. 12. and for neglect hereof, Israel is put to the worst before the men of Ai, Joshua not punishing, and the people not keeping Achan from his sins, as they were enjoyned 7. 1. 5. in any wise to keepe themselves, and every one his neighbour, from the accursed thing, Josh: 6. 18. 19. [Servate & [...] ipsos singuli, & alii, alios. Igitur totus populus peccati unius hominis tanquam mem­bri ad universitatem pertinentis, rem effectus est contagione peccati, quia ne (que) H [...]ca­nem servaverunt à peccato, neque se à contagione & reatu. Jun. in locum. Ʋt disciplinam sanciret obedientiae quam non solum curare quemque oportet in populo sed invicem adfibere diligentiam & tanquam unius corporis ac unius hominis mem­bra alia pro aliis esse soliceta. Aug.] for though their conscience were not stained, with the knowledge of the sin, yet their hearts were defiled, through their negligence in Gods command, in not watching diligently, and hin­dring him from the sin. Therefore saith Saint Austen, he in his invisible and wise Counsell, punished many, temporally, for this sin, that so he might strike terror in others, and stablish the discipline of obedience, among his people, whom he will hereby teach, not onely for themselves to be carefull in perticular, but diligently to looke one to the other, and to be carefull one for the other; as the naturall members in mans body doe: so would we, be­ing all members of Christ, and so each one of another Rom: 12. 5. and 1 Cor: 12. 25. 26. for surely tis an unhappy friendship, and no true love, to favour thy brothers eares, and breake thy owne, if not thy brothers necke, by thy silence suffering Sathan, to prevaile against thy brother, and to entrap thee, [...] Carthusian saith, Quae illum quem diligit, tacendo, tradit diabolo, Ephes: 5. 7. 11. Saint Paul commands us to have no fellowship with the unfruitfull workes of darknesse, nor to be pertakers with wicked men in their sins, either by consenting, or rejoycing with them, Rom: 1. 34. or by holding our peace, or secretly favoring them. 1 Tim: 5. 20. But those that offend, are to be re­proved before all. Tim: must lay hands suddainely on no man, and though unworthy men for lucre, or vaine-glory, will thrust themselves into the Mi­nistry, or foolish and corrupt Elders for feare, or favour, will suddainely joyne themselves to ordaine, whom they affect, yet he must not pertake with either of them in their sins. It was a fruit of a holy zeale stirred in the [Page 121] Israelits, when they arose all as one man, Judg: 20. 1. to execute justice on that horrid fact of the Benjamites, and therefore God approves the Warre, and commands those of Jabesh Gilead that came not to it, to be destroyed. Judg: 21. 8. 10. [Omnes uno ore constituerunt sibi permanendum esse in illa ratione divinitus ostensa consulendi reliquiis Benjaminitarum contumacis castigandi, Jun: and Trem. in locum nota.] Tis a cheife part of the Magistrats duty, who is the Minister of God, to be the Avenger, to execute wrath upon him that doth evill, this being one speciall act of his power, to strike with the sword, as occasion serves: That so he may be a terror to those that doe evill. Rom: 13. 3. 4. 5. 6. And for not putting this in execution, the Magistrats of Israel are called Rulers of Sodom, Esa. 1. 10. [Malitia atque sceleribus cum Sodomi­tis comparandi quibus propterea non immerito gravissimum excidium importasset Deus. Jun. & Trem. not. in loc.] as shamefull in impiety and sin as they; and for this cause, those thousand heads of the people are commanded to be hanged up, who suffered the people unpunished to joyne themselves to Baalpeor, and to eat the sacrifices of the dead, [Primarios multitudinis eoram qui ad Idololatriam se contulerunt.] Numb. 25. 4. that so by their death, Moses might reconcile the people unto God, by executing justice on them, according to Gods command: it was no excuse for King Saul, to say, the people took of the spoile, when he should have hindred them, and have punisht them for it, 1 Sam. 15. 21. 23. for the Prophet tells him to his face, because he had rejected the Word of the Lord, and connived at the people, to do contrary to his command, for feare of them, vers. 24. the Lord had rejected him from being King: For, as God will require the blood of him that dieth unwarned at the watch-mans hand, as it is, Ezeek. 33. 8. and 3. 18. And therefore commands him to warn the wicked from his way, that he die not in his iniquity: So also of the Magistrate, he expects judgement to be done, for to punish the wicked, and to reward the good, by executing judge­ment and righteousnesse, and deliver the spoyled out of the hand of the oppressor, and to do no wrong, nor violence to any person, but most chiefly to the father­lesse and widow, Jerem. 21. 12. and Jer. 22. 3.

Great and grievous was the punishment threatned on Eli's house, in con­niving and sparing his sons sins: For, though hee sharply reproved them, 1 Sam. 2. 23. [Non ad hoc reliquum est peccatis sacrificium, nec quisquam pro eo apud Deum intercessurus: quid ergo si sacerdos ipse peccet, cui sacrificiorum cura & intercessionis munus commissum est. Cypr. lib. 1. Ep. 13.] by telling them, that if a man offend against his brother, the law, either Ecclesiasticall or Civill, could bridle and restrain the matter; but if presumptuously and willingly, a Mini­ster of God will offend against his Lord and Maker, there remains no sacrifice for his sin, for who shall intreat for him? yet, because, as he was a publike Ma­gistrate, he did not punish them for their adultry by death, a [...] was commanded by [Page 122] the law, Lev. 20. 10. nor yet put them from their office, as being polluted and prophane; therefore, for honouring his sons above God, 1 Sam. 2. 29. he is se­verely threatned and punished, 1 Sam. 2. 39. ad finem, & 1 Sam. 3. 11. 12, 13, 14. [Ea severitate & modis quibus debuit pro auctoritate patris sacerdotis & judicis ac scelerum magnitudine. Trem. & Jun. not. in locum.] where is a most fearfull judge­ment of a most just God, punishing the accessary, as well as the delinquent; and indeed, 'tis justice and law in this kingdome, to punish misprision of treason, and the receiver to be as far guilty as the thief, and both to be punished alike.

Christ layd to the Angels charge of Pergamos, that he had them that held the doctrine of Balaam, who taught Balack to cast a stumbling block before the chil­dren of Israel, and to eat things sacrificed to Idols, and to commit fornication; also he had them in his power, that held the doctrine of the Nicolaitans, which thing, saith Christ, I hate; and therefore tels him flatly, that unlesse he did repent of this his damnable connivance, or at least negligence, he would quickly come unto him, and fight against him, Rev. 2. 14, 15, 16. with the sword of his mouth: and so likewise he warns the Angel of the Church of Thyatira, that because he suffered that woman Jezabel, &c. he had a few things against him, Rev. 2 20. What was the cause of Joash apostasie? was it not because the high places were not taken away in the beginning of his reign? but the people were still permitted to sacri­fice, and burn incense in the high places, 2 King. 12. 3. that proved a snare to him, and to his posterity, as its noted by the Holy Ghost, in rendring the cause, why Amaziah his son, did not that which was right in the sight of the Lord, like David his father, 2 King. 4. 3, 4. but did according to the corrupt wayes of his father Joash, because the high places were not taken away, but as yet the people did sacrifice, and burn incense thereon: So also its a brand of ignominy and sin on Amaziah his son, 2 King. 15. 3, 1. though he did many other things very godly; yet because he permitted the people to sacrifice in high places, (although unto the Lord their God only) contrary to his command, Deut. 12. 13, 14. and because he usurped the Priests office, therefore he smote the King so, that he was a leper unto the day of his death, for his heart was not upright in his coniving and per­mitting of the people in their Idolatry and sin, and lo the Lord leaves him to him­self, and suffers him to offend openly, as a just punishment of his former careles­nesse, and superstitious devotions, that so he might severely punish him for both sins together, by depriving him both of health and crown, [Justa est poena inflicta propter antecedentia peccata. Zanch. in Epist. Thes.] for God oft punisheth one sin by another, as he did the Gentiles ingratitude, and detaining the truth in un­righteousnesse, with giving them over to vilde affections; so Rom. 1. 24. 26. 28. So he dealt with the Israelites for their Idolatry in the Wildernesse, God turned and gave them to worship the host of heaven; so Saint Stephen, Acts 7. 42. for God is very carefull to forbid all conniving, or permitting of sin; but especi­ally [Page 123] of Idolatry in any, how neer or dear soever unto us: Deut. 13. 6. 9, &c. and Deut. 17. 2, 3, 4, 5. [Supplementum est capitis 13. supra, quo d [...]cetur quid facien­dum sit eo qui alios quidem non seduxit, sed ipse seductus Idololatriam commitit. Trem. & Jun. not. in locum.] For, if any mother, son, daughter, wife, or friend shall entice thee to Idolatry, thou shalt not consent unto him, thine eye shall not pity, nor spare, nor conceal him, but thou shalt surely kill him, thine hand shall be upon him first; nay, not only the seducers, but those that are seduced, be they what they will, man or woman (how neer or dear so ever allied by blood, or affection, or affinity) that hath wrought wickednesse in the sight of the Lord thy God, in transgressing his covenant, and have gone and served other gods, and worshipped them, either the Sun, or Moon, or any of the host of heaven, which I have not com­manded, and it be told thee, and thou hast heard of it, and enquired diligently, and behold it is true, and the things certain, that such abomination is wrought, then thou shalt bring forth that man, or that woman, which hath committed that wicked thing, unto the gates, even that man, or that woman, and shalt stone them with stones till they die.

And unto this had Christ reference, when he commands us to pull out the eye that offends, and to cut off the right hand that offends thee; for it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into hell, Matth. 5. 29, 30. [Si oculus tuus dexter, i. e. concilia­rius tuus, ut pater, vel mater, vel socius te scandalizat ad illicita trahendo, [...]rue eum reprobando, resistendo, & projice abs te, à te elongando, ipsum omnino fugien­do, Gorran. in loc. Christus hyperbolice docet esse resecandum quicquid nos impedit, ne obsequium Deo praestemus quale flagitat in lege sua.]

It was zeal and justice befitting a King which Asa did, who removed his mo­ther Maacha from being Queen, because she had made an Idoll in a grove, which he cut down, and stamped the Idoll to powder, burning it first at the brook Ki­dron, 2 Chron. 15. 16. and 1 King. 15. 13. [Dignitate, & potestate eam pri­vavit. Trem. & Jun.] so severe is God, and zealous are his people against Ido­latry and superstition, that not only Plagues are due to the actors, but also to the connivers and consenters thereunto; for they both are to be punisht with the same judgement: [Agentes, & consentientes pari poena puniendi sunt. Justinian. Rev. 18. 4.] Therefore Gods people are commanded to come out of Babylon, that they be not partakers of her sins, and that they receive not of her plagues; we must depart from her in minde and manners, so that we may abstain from all Idolatry and heathenish worshipping, so as we allow it not, so as it please us not, so as we neither assent, nor frame our selves to the manners of the ungodly; so as we betray not our Religion, either for men, or for wordly gain: So Bullin­ger, [Serm. 78. in Apoc. mandati causae 2. tum ut fugiatur contagium peccati, tum ut vitetur suppliciorum ex peccato communicatio.] we must flie Papistry, [Page 124] that is to say, Popish Churches, none of the godly ought for worshipping or obedience sake to enter in, nor to acknowledge, nor to allow, or use any Popish rites, or ceremonies, but to flee from their vices and corruption; so far as is pos­sible, lest we be destroyed with them, Jer. 51. 6. and 50. 8. flee out of the midst of Babylon, saith the Prophet, and deliver every man his soul, be not cut off in her iniquities, for this is the time of the Lords vengeance, for judgement, both generall and particular are threaned, both on the actors and permitters of this sin; yea, there is no sin in the sacred Sccripture more complained of, nor yet more threatned, nor more severely punished. When the Israelites sacrificed to their Calf, and went a whoring after their inventions, God had utterly consumed them all, had not Moses stood in the gap, and turned away his wrath, Exod. 32. 10. 11. 28. and yet Moses like a godly Governour, suffered them not to go unpunisht, but commanded the chiefest of them to be slain; so that there fell of the people that day about three thousand: [These were the principall Authors of the wickednesse, though Aaron, and many more were also guilty. Ainsw. in locum.]

When they joyned themselves to Baalpeor, the wrath of the Lord was kindled against them, so that he sent a plague amongst them, which destroyed 23000. 1 Cor. 10. 7, 8. besides, God commands one thousand of the chiefest to be hanged up before the Lord against the Sun, Numb. 25. 4. Psal. 106. 29. you may see the curses are great and many threatned by Moses to follow on the heels of all Idolaters, Deut. 28. 15 ad finem, both on their bodies, on their goods, their children, their honours, their liberties, but on their souls especially.

Joshua also foretold the Israelites for this sin, that the anger of the Lord would be kindled against them, and they should perish quickly from the good Land which God gave them, Josh. 23. 16. for if they should forsake the Lord, and serve strange gods, then will the Lord turn and do you hurt, and consume you, after he hath done you good, Jos. 24. 20. grievous is the woe that is denounced to such, Jer. 9. 15. Behold, I will feed them, even this people with wormwood, [Amarissimis rebus tractabo, nam amaritudinem absynthio comparat Scriptu [...]a, ut Prov. 5. 4. Lam. 3. 15.] and will give them water of gall to drink, I will scatter them among the heathen, whom neither they, nor their fathers have known, and will send a sword after them, till I have consumed them, and accor­dingly he performed his word, when they served strange gods, as you may reade in all the Prophets almost: For, when they served Baal and Ashteroth, the anger of the Lord was hot against Israel; so that he delivered them into the hands of spoylers, that spoyled them; he sold them into the hands of their enemies round about; so that they could no longer stand before them, Judg. 2. 14. for the King of Mesopotamia oppressed them eight yeers, Judg. 3. 8. 18. he made them servants to Eglon, King of Moab eighteen yeeres; and again, when they did evill, he sold them into the hands of Jabin, King of Canaan, who mightily oppressed them [Page 125] twenty yeeres, Judg. 4. 3. And again, he delivered them into the hands of Midian seven yeares, Iudg. 6. 1. and so throughout their Iudges reignes, no sooner was the Judge dead, that ruled them and delivered them, but forthwith their devoti­on dieth also, and the true worship of God ceaseth, and Idolatry springs up; you may reade it at large in the history of Gideon, Iepthah, Sampson, Bedan and o­thers, which the Prophet in a short compendium abridgeth, 1 Sam. 12. 9, 10, 11. Looke on the Iudgement of Ieroboam, who made the two Calves, and its very bitter, 1 King. 14. 9, 10, 11. and on Israel, (the ten Tribes) which were the wor­shippers of them, for God rejected them, and afflicted them, and delivered them unto the hand of spoylers, untill he had cast them out of his sight, and land, 2 King. 17. 16. to the 23. The like portion happened to Iudah, who were partners with them and practised their patternes, they were utterly destroyed, and carried to Babylon, 2 Kings 25. and indeed, God threatned so much in the second Com­mandement, The Lord thy God is a jealous God, visiting the iniquities of the fathers on the children, &c. and in the song of Moses, taught their fathers so much Deut. 32. 16. to the 27. that he would for this sin abhorre them, and hide his face from them, that he would heape mischiefe on them, and burne them with hunger, and devoure them with burning coales, and with bitter destruction; that he would send the teeth of wild beasts on them, with the poyson of Serpents of the dust; the sword should be without, and terrours within shall destroy both the young man and the Virgin, the suckling, and the man of gray hayres, hee would scatter them to corners, and make their remembrance to cease. And this we finde accomplisht, when they provoked him with their high places to anger, and moved him to jealousie with their graven Images, Psal. 78. 58, 59, 60, 61. when God heard this then he was wroth, and greatly abhorred Israel, then fol­lows the effect of his wrath, and the punishment of this sinne. Every Prophet brings his burden against this sin, Esay 2. 8. Deut. 4. 25, 26. & 27. 15. Psal. 97. 7. Ier. 2. 11. 15. 20. 27, 28. Ezek. 3. to the 8. & 8. 18. Dan. 3. 29. Hos. 2. 5, 6. & 8. 5. & 9. 15. & 10. 1. per totum. Micha 1. 6, 7, 9. & 6. 15, 16: Naum 1. 8, 9. to the 15. Hab. 2. 18, 19. Zeph. 1. 3, 4, 5. Zach 10. 2, 3. Mal. 2. 11, 12.

And he that alloweth, tolerateth, or cōniveth at the same, becomes guilty therof, for not only they that do such things are worthy of death, and so of the judgement before spoken, but also those that have pleasure in them that do them, or consent with them, [Rom. 1. 32. [...], compared with Luke 11. 48. approbatis opera pa­trū vestrorū. Beza.] as the word is used, truly ye bear witnesse & allow the deeds of your fathers, by approving their works; we may see it in the judgements threat­ned, or executed on the permitters, or connivers of the sins before spoken of.

God will require the bloud of the people from the Watchmans hand, if they dye unwarned, Ezek. 3. 18. and will severely punish the Magistrates if they re­straine not, or punish not sin in their subjects: you may see it rent the kingdome [Page 126] from Saul, 1 Sam. 15. 23. without hope of recovery. It was no excuse for him to say the people tooke of the spoyle, when he should have hindered it, If the people of the land any way hide their eyes from the man that commits Idolatry; The Lord will set his face against that man, and against his family, and will cut him off, and all that goe a whoring after him Levit. 20. 4, 5. [Populo illius terrae qui dissimulabit scelus synecdoche sic accipitur familiae nomen. Mich. 2. 3. & Ier. 3. that wittingly connive and dissemble at his sin.

For, hereby the fiercenesse of Gods anger would burne against them, Deut. 13. 15. as it did sometimes against all Israel for Achans sin, Iosh. 7. 12. nor Ma­gistrates, Ministers, nor people escape censure, yea, and judgement too. Those Rulers of Sodom that refused to seeke judgement, to releeve the oppressed, to judge the fatherlesse, and plead for the widdow, Esay 1. 17. 20. and so rebelled against Gods precept, are threatned to be devoured with the sword. Elies con­niving and permitting his sons in their sins unpunisht (as before is shewed) brought ruine to himselfe and his family. The evill both of sin and punishment, could not be put away from the Israelites, unlesse the Idolater, or Idolaters, few, or many, great or small be put to death, Deut. 17. 2. &c. to the 7. for so (saith Moses) shalt thou put away the evill from among you: Solomon for building high places for his strange wives, which burned Incense, and sacrificed unto their gods, for this deed his wives are said to turne away his heart after other gods, for which fact God was angry with him, and rent the kingdome from him, and gave it to his servant 1 King. 11. 4. 8, 9, 10, 11. [Minas enim suas non revocavit Deus ex recipiscentia Salomonis nam Idolatriam non plane evertebat, nec cultum Dei redintegrabat. Jun. & Trem. not. in 2 Chron. 11. 17.] for, though he repented afterward, as appeares by his booke of Ecclesiastes, and 2 Chron. 11. 17. yet did not God reverse his sentence; Because he did not utterly destroy the high places, and the Idols which for his wives he had before erected, nor perfectly restore the true worship of God.

Thus you see the Major most true, and is not the Minor also true, have we not had Idols erected, both in stone and glasse? let Pauls Church and the Universities speake, whose rich windowes, carvings, paintings, hangings, pinched the poores bellies, whilst they laid it on their Idolatrous Saints backs; the Leaders of this people honoured the dead Images of the Saints, but persecuted and spilt the bloud of Christs living members, as the Pharisees did, Mat. 23. 29, 30. who built the tombes of the Prophets, and garnished the sepulchres of the righteous whom their fathers slew, and boasted, if they had beene in their dayes they would not have been partakers with them, when notwithstanding they killed Christ him­selfe, and persecuted his Apostles, and so filled up the measure of their fathers sins; so these seemed to honour the Martyrs in their carvings and paintings, and condemned them as cruell that murthered them, but in this act dishonoured God, [Page 127] and in the meane time hated and persecuted Christs faithfull Ministers and Members, that spake against this old kind of Idolatry, filling up the mea­sure of those bloudy Prelates their predecessors, that so they might againe introduce their beloved Popery, for though for the present, they did not wor­ship these Idols themselves: Yet did they tollerate the Papists, in their ado­ring both to their Crosses, and Images, else would they have destroyed them, as the godly Bishops in Edward the fixth time [See injunctiones Edvardi sexti Regis & consilii ejus. The homily against perill of Idolatry, printed by Queene Eliza. and King James as it was set forth by Edw. the sixth 1562.] did, and not have new painted, and adorned them: to allure and entice the more men to reverence, and bowing, for rightly hereof speakes St. Austen [Lib. de Civit. Dei Cap. 4 [...] & in Psal. 36 & 113.] when Images are placed in Temples and set in honorable sublimity, and begin once to be worshipped, forthwith breedeth the most vile affection of error? Surely there hath not onely been an allowing of old pictures inglasse, and painted walls, of carved Images and Crucifixes in Churches, but there hath been a new painting & trimming of the old, and a forming, and setting up of new, placing them in the eminentest place of the Church, cheifely in the Chancell, & on or over the Communion Table, which hath been cried up for an Altar, [Se [...] Doct: Heylin and Pocklin­tons books, and the Archbishops of Cant: Common Prayer books sent to the Scots, in the prayers at the receiving the Communion,] and then necessarily, there must follow, a Sacrifice, but these are stumbling blocks and occasion of Idolatry: Yea the very placing them in the Church is unlawfull, wicked superstitious, so our Church adjudgeth it, both in the second and third parts of the Sermon against perill of Idolatry, and bringeth in the judgement both of the anci­ent Doct: and of Ecclesiasticall Historians, concerning the same, which had our Prelats, rightly considered of, I could not conceive with what face (being sworne men) they could have appeared in this matter, or durst op­pose by deeds, a truth so manifestly declared by their Mother. But no mar­vell sith they have rebelled against the command of God their Father, that they feed [...]f ashes, and their deceitfull hearts hath turned them aside, that they cannot deliver their soules, nor say, is there not a lie in my right hand, as the Prophet speaks? Esay 44. 18. 19. 20. [Pr [...]ep [...] r [...]et in perditionem suam ac, no cogitare quidem de salute velit aut falsitatem cui adharit agnos [...]ere, excaecantur o­nim Idolis suis ipsorum occuli & corda & indies obfirmantur ad suam ipsorum per­ditionem. Iun. & Trom. notae in locum.] for God denounceth him accursed, that maketh the blind to wander out of his way, Deut. 27. 18. and againe thou shalt not lay a stumbling blocke in thy brothers way, Levit. 19. 14. for woe be to him through whom offences come. Luke 17. 7. [Scandali zantis anima pro ejus eff [...]ditur quem scandali zavit. Origen. But Pictures and Images in Chur­ches [Page 128] and Temples, have been, and be, and ever will be offences, and stum­bling blocks especially to the weake, simple, and blind common people, de­ceiving their heatts by the cunning of the Artificer, as the Scriptures expresly in sundry places doe testifie, and so bringing them to Idolatry. Jeremiah 10. 3. &c. Esay. 44. 9. &c. Psal. 115. 4. &c. Esay. 46. 6. 7. [Pictures were ab­solutely forbidden to be used in any religious manner, so Levit. 26. 1. and Numb. 33. 52. The Israelits are commanded to destroy all the Canaanits Pictures or their imagery workes. Ainsworth in locum.] Therefore woe be to the erecter, set­ter up, and maintainer of Images in Churches, for a greater penalty remai­neth unto him, then the death of the body: so saith our homily booke, for as there at large its proved, tis impossible if Images be suffered in Temples or places of Divine Service, that either by preaching of Gods word, or by any other meanes, the people should be kept from worshipping of them, and so from committing Idolatry, as by wofull experience the Christian world found, after the 2. Councel of Nice. [Dr. Chadderton in his Chron. of the last age. Fox Acts and Mon. Vol. 1. printed 1610.] for the space of about 600. years, to the utter subversion and destruction of true Religion in most places; for tis impossible that Idolatry can be severed from Images any long time, but that as an unseperable accident (or as the shaddow followeth the body when the Sun shineth) so Idolatry should follow and cleave to the publicke having of Images and Pictures in Churches; therefore I may conclude with our Church, in that homily, as Idolatry is to be abhorred and avoided, so are Images and Pictures, which are inciters and causers of it to be put away and destroyed; The very reading of that Sermon, will sufficiently instruct any man, whose heart is not hardned both of the sin and danger therein. And yet so impudently wicked, have too many professed learned, and wise men of our age been, that they have not onely in the Colledges of the Universi­ties, and Chappels of the Innes of Court, but in many if not in all Cathedralls, erected new Images, and Pictures in glasse, stone and needle worke, yea and new painted, trim'd, and scoured up the old which remained unbroken, [As in Christ Church, S. Io. Col. Mag. Col. cumcaeteris, and in most of our Cathe­drals.] and escaped the zeale, of those famous Worthies & Martyrs, in K. Ed­ward the sixth daies. [Bishop Hooper Martyr in his booke of the Offices of Christ against Images.] By reason of the cunning devices, and lukewarme professi­on, of many Civill, and Ecclesiasticall Governours in those dawning daies of Reformation, but as the high places in Judah were not taken away in many (though otherwise good) Kings Raignes, and then in future time, they were made by their posterity use of to Idolatry: So its to be feared, it may (and hath too much already hapned to some) be our lot, and sin, if this scandalous evill be not speedily prevented, for already we have had cringing, [Page 129] and bowing to the altar, at least towards it, or before it, and the crucifixes painted above the altar, in the window, or wrought on the cushion which was on the table, or altar, as it was stiled by them, as is openly and notoriously known in ma­ny Churches and Chappels. And though uniformity was pretended by the Arch­bishop, in his book for adoration towards the East, at the entring in of men into the Church, yet surely Idolatry was intended by those Pictures, Images, and bow­ings, at least conformity therein with the Papists, which differs not: [All nations were bound to punish malefactors, it was jus Gentium, Ainsworth in Gen. 9. 4. The Hebrew Doctors say, the men of Shechem were guilty of death, because Shechem had committed a rape, and they saw, and knew it, and did not judge him for it. Maim. in his Treatise of Kings, cap. 9. sect. 14. sic Ainsw. in Gen. 34.] why else in all Cathedralls and Colledges did the Vicars chorall, Singing-men, Fellowes of Houses, Students, yea, and generally the whole seduced Clergie duck and bow, not only at their entring into the Church, but whensoever they moved out of their places to reade, sing, or perform any other businesse? Especially, why should they cringe, or adore towards the altar thrice, at the least, whensoever they ap­proached to it, to say the second Service, or to administer the Sacraments? But that they had some Idol there, the naked Altar, or Crucifix (enlightned in many places with burning tapers) shew us, these must a while serve the turn till the Breaden god, could by degrees be brought in to be worshipped; surely the calling, and proving the Communion to be an Altar, the turning it altarwise, and rayling it, setting it in the place where formerly the Popish altar was, are too evi­dent proofes they intended a saerifice we all must adore.

No marvell then, the destruction threatned is fallen on us, when the sin is so evi­dent, but if we can free our selves from acting, yet can we not from tolerating many Images: when as the Papists had a free and generall toleration of all their Idoll worship, openly solemnized in divers places of this kingdome: [Vide the Remonstrance of the House of Commons, July 11. 1628.] and Dominion of Ire­land, without [Vide the Proclamation, concerning the growth of Popery in Ireland, April 1. 1629.] controle? How many Friers were allowed only for the Queen? the whole kingdome knowes. A Chappell must be built for the same purpose▪ even as Solomon did for his wives; a Bishop and Covent of Friers, no lesse would serve the turn, who as Baals Priests, fed at Jezabels table, so did these at her Majesties allowance; besides infinite swarms of these Locusts, which devoured in many places of the Land, many ignorant and superstitious souls without controle, [Vide the Bishop of Kilmores Letter to the Bishop of London, April 1. 1630.] or punishment; the Lawes against them lay dormant, the penalties remitted, and if any vigilant or zealous officer apprehended or imprisoned them, they were un­justly released, [Thus Secretary Windebank threatned Gray and Harwood: Vide Works of darknesse, pag. 122.] and the officers thereby endangered, if not plagued. [Page 130] I need not speak of Ireland, where more Papists were nuslēd up, and tolerated in their Idolatry, then Protestants maintained in true piety, [Vide the Letter of the Bishop of Kilmore, ut supra.] yea, to this day, are not the Papists allowed and protected, when those (whom prophane men call Puritanes) who are indeed the zealous Protestants, are warred against, murthered, and reputed rebels? How then can we look for other then ruine, 2 Cron. 34. 24, 25. when our Idolls are so many? when we have so many Masses, Crosses, Saints, Images, Altars, adored and bowed unto in most places; there can be no peace, so long as these sins are allowed, maintained, as Jehu answered Joram, 2 King. 9. 22. Surely God is just, in all that he hath brought on us; and if this fault be not amended, as it never was with the ten tribes, though often they were admonished, and punished for it, surely, as it did on them, so will it bring on us, utter ruine and extirpation: from which, good Lord deliver, both your Majesty and people, and grant us all eyes to behold, and hearts to lament our sins, in time to leave off our Idolatry, and to cast away our Idols, lest his fury be encreased, and then there be no remedy, 2 Chron. 36. 16. Amen.

Secondly, will-worship is, that whereby any man, without the command of God, or prescript rule of his Word, deviseth any thing of himself, to the intent to worship God thereby: Col. 2. 23. [Superstitio est quando traditioni hu­manae, religionis nomen applicatur, Glos. Amb. circa finem com. ad c. 2. Tom. 5.] For, its no lesse then superstition, when the name of Religion is applied to hu­mane tradition. God hath in his Word prescribed both the matter, and manner of his divine worship, which to neglect, or exceed, is most pestiferous, [Exteriori­bus praeceptis, circa hoc homines sunt instructi, quae preterire pestiferum est. Aquin. 22 ^•ae q. 93. A. 1. 2 ^m.] For whilest man yeelds that reverence to his own fan­cy, which alone is due to his Word, he becomes superstitious, Numb. 15. 39. a sin forbidden; ye shall remember all the commandements of the Lord, and do them: that ye seek not after your own hearts, and your own eyes, after which ye use to go a whoring, &c. No humane invention of our own, is tolerable; for St. Paul tells us, whatsoever is not of faith, is sin, Rom. 14. 23. [Etenim opera nostra Deo nunquam approbare poterimus, nisi nobisipsis conscii simus illa cum ejus verbo, & veluntate convenire. Gualt. Hom. 84. in Epist. ad Rom.] Our works can never be approved of God, unlesse we are conscious to our selves, that they agree with his Word and Will. Now, faith is grounded on the Word of God, which is the object of it; therefore, whosoever doth ought in his worship, which is not war­ranted by his Word, is superstitious, and becomes guilty of this fact.

All fictitious worship of mens brains, this Text condemnes▪ to the Law, and to the Testament, saith the Prophet, Isai. 8. 20. if they speak not according to this word, tis because there is no light in them, neither of truth nor faith; for for God requires we should observe to do whatsoever he commands us, neither [Page 131] to adde thereto, nor diminish from it, Deut. 12. 32. Matth. 28. 20. and Christ commands his Apostles, and in them all his Ministers, to teach them to ob­serve only those things which he had commanded them, and they as faithfull teachers, laid no greater burthens on the disciples, then those necessary things, which seemed good to the Holy Ghost, Acts 15. 28. for the Scriptures, (as the Apostle saith) are able to make us wise unto salvation, and to make the man of God perfect, throughly furnished unto every good work, 1 Tim. 3. 17. sure then, what is more, is will-worship, and cometh of that evill one; for both vo­luntary humility, the doctrines of men, Col. 2. 22, 23. [...], and will-worship, are all the fruits of a fleshly mind, vainly puft up. Christ himself would put no other burthen on the Church of Thyatira, Rev. 2. 24. but what they had already received from the mouth of him and his Apostles, or from the Scriptures, which he commands them to hold fast till he come to judgement; therefore who­soever serves God for custom, or after the old manner, making the example of the multitude, or of his forefathers, or the tradition of man, or the constitution of of any Councel, or Church, the rule of his worship without or against the pre­script rule of Gods Word, transgresseth Gods command, and becomes guilty of this sin; for what other is this, but to fear God after the precepts of men? like, the hypocriticall Jewes, Isai. 29. 13. who drew nigh to God with their mouths, and with their lips did honour him, but removed their hearts far from him, by reason their feare towards him, was taught by the precepts of men; this sin Christ condemned in the Pharises, Matth. 15. 3. 6. who taught for Gods Word mans traditions, and so made the Commandments of God of none effect, as Christ there instanceth in the breach of the fifth Commandement: Thus also of old the Samaritans feared the Lord, and served their own gods after the manner of the nations, whom they had carryed away from thence, 2 King. 17. 33, 34, &c. ad finem capiti [...]. By reason hereof, it followeth, they feare not the Lord truly, neither do they after their statutes, nor after their ordinances, nor after the law and command which the Lord commanded the children of Jacob, whom he named Israel; for God will have no partner with him, neither our selves, nor the world, Angels, nor Devills, the flesh, nor Mammon, nor any other creature; so much Joshua told the Israelites, Josb. 24. 19. [Subandi Deos, alienos retinendo, & eorum cultum cultui Dei commiscendo. Jun. & Trem. in loc.] ye cannot serve the Lord, joyned with other gods, nor after the manner of your own wills; indeed the Samaritans, are said to fear God, but it was only in regard of punishment, because of the Lions he sent amongst them, and they are said, not to feare him, because they obeyed not his precepts, but honoured their own inventions, and worshipped God after the false manner of their fathers, 2 King. 17. 41. [Balaam before his sin, durst not in the least thing go beyond Gods command, Numb. 22. 18. and the Angel en­joynes [Page 132] him to speak no other word.] You may see how angry God is with the Jewes for this sin, in that they had forsaken his Law, which he had set before them, Jerem. 9. 14.

Who is a wise man, saith God by the Prophet that he may understand this? and who is hee to whom the mouth of the Lord hath spoken, that he may declare it, for what the land perisheth and is burnt up, as a wildernesse, that none passeth through? And the Lord himself makes answer, tis because they have forsaken my Law which I set before them, and have not obeyed my voyce, neither walked therein; but have walked after the imagination of their own hearts, and after Baalam, which their fathers taught them; there­fore thus saith the Lord of hosts, the God of Israel, I will feed them, even this people with wormwood, and give them water of gall to drink; I will scatter them among the heathen, &c. God saith by the Prophet Amos, Amos 2. 4. I will not turn away the punishment of Judah, because they have despised the Law of the Lord, and have not kept his commandments, and their lies caused them to erre, after the which their fathers had walked. Saint Peter accounts of such a life, but a vain conversation, which they had received by tradition from their fathers, 1 Pet. 1. 18. [Opponit autem partim legales pu­rificationes, ipsi rei, (i. e. Christi sanguine) partim etiam humanas traditiones, quas ut prorsus vanas & superstitiosas damnat, quantumvi [...] sint inveterata. Bezae not. in locum.] for he opposeth the legall purifications in part, and also partly humane traditions to the thing it self: (to wit, Christs blood, by which we are redeemed) and altogether condemnes both, as vain and superstitious, though never so antient, and generally received: And Saint Paul testifies so much, concerning the observation of the legall ceremonies, that if after the generall publication of the Gospel, they should still peruse them, Christ should profit them nothing, Gal. 5. 2. 4. [Si tale sit judicium in licitis, quid dicendum est de votitis? Bezae.] Christ is to such become of none effect, they are fallen from grace; if then the use of those ceremonies, which were sometimes lawfull, and commanded, were so dangerous, yea deadly, surely then this sin must needs be aggravated, when men borrow rites and observations from the profest enemies of God, to adde them as parts of his worship, as did the Israelites in worshipping the golden Calfe, or God by it; after the custome of the Egyptians, Exod. 32. 6. 5. This was the sin of King Ahaz, when he made his Altar to sacrifice on, after the fashion of the Altar that was in Samaria, [...] King. 16. 10. by reason of which, by degrees the Altar of God was removed, and his true service justled out.

Therefore the Lord brought Judah low because of Ahaz King of Israel, for he made Judah naked, and transgressed sore against the Lord. 2 Cron. 28. 19. to prevent this sin, God commanded all Monuments and places of Ido­latry [Page 133] to be destroyed, Deut. 12. 23. yee shall utterly destroy all places, where­in the Nations which yee shall possesse served their Gods, &c. the very name of them, was to be destroyed out of that place, yea, God forbad all enquiry after any false worship, or false manner of worshipping Deut. 12. 30. ad finem. and that with a strict caveat, take heed to thy selfe that thou be not snared, by following those Idolaters, after that they be destroyed from before thee, and that thou enquire not after their Gods &c. whatsoever I command you observe to doe it, thou shall not add thereto, nor diminish from it, for the breach hereof, God complaines, yee have not walked in my statutes, neither executed my judgdments, but have done after the manner of the heathen that are round about you. Eze. 11. 12. v. 8. 9. 10. 11. Now that this sin brings the judgement of God, you may see in the Chapter before quoted, yee have feared the sword, and I will bring a sword upon you, saith the Lord God: I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgements upon you, yee shall fall by the sword, I will judge you in the border of Israel, and yee shall know that I am the Lord, because of this sin, and the punishment of it; and so the Psalmist speaks Psal. 106. 39. 40. 41. of the Israelites; they were defiled with their owne workes, they went a whoring [Id est, misso conjugali erga Deum quidvis aliud, potius quam Deum, prolibito sui animi amplectentes. Jun: in locum.] after their owne inventions: Therefore was the wrath of the Lord kindled against his people, in so much that he abhorred his owne inheritance, so that he gave them into the hand of the heathen, and they that hated them oppressed them, and ruled over them, this sin God also threatened by the Prophet Isa. 29. 13. 14. [Duae Judiciorum causae una hypocrisis, altera superbia, non acquiescens prae­ceptis Dei, sed humana anteponens.] in regard of their hypocrisy, and pride, in preferring their owne humane precepts before Gods, for as much as this people draw nigh to me with their lips, and with their mouths doe honour me, but have removed their hearts farre from me, and their feare towards me is taught by the precepts of men, therefore behold, I will proceed to doe a marvellous worke among this people, and a wonder; for the wisdome of their wise men shall perish; and the understanding of the prudent shall be hidde, which was accomplisht after our Saviours death, shortly after Saint Paule had cried out 1 Cor. 1. 19. 20. [Aboue eleven hundred thousand of them were slaine by Titus, besides what were sold, 2000 carried with him in tiumph, which he gave to be devoured by wild beasts, and above 17000 sold into parts about Egypt, besides those that were kild by Vespasian in his subduing Galile. Fox Acts pag. 28. 1 p.] where is the wise? Where is the Scribe? where is the disputer of this world? By Vespasian and Titus his Son that Nation was utterly destroyed, the City and Temple was burnt, and they miserably slaughtred, and sold, and [Page 134] even to this day remaine hardned, scattered in sundry parts of the world, fee­ling in their miserable slavery, and hatred of all Nations, the greatnesse of Gods wrath powred on them, as for others so especially for this sin, as God had long before threatned Jer. 14. 10. 12. [Decretum Dei compensantis errores spirituales populi suppliciis paribus, ipsi sunt in causa, errari amant huc. & illue, & discursare ad Idola sua itaque faciam ut errent. Iun. notae in loc.] he would con­sume them with the sword, famine, pestilence, because they loved to wan­der after their owne inventions; they have not refrained their feet from their Idols, therfore the Lord will not accept them, he will remember their iniquity and visite their sins in his due time: and so againe by the Prophet A­mos Amos 2. 5. I will send a fire against Judah, and it shall devowr the pala­ces thereof.

Eight woes Christ denounced against the scribes and Pharises for this sin; and for their hypocrisie, Mat. 23. 37. Mat. 15. 3. 6. for by their traditions they made the word of God of none effect, and transgrest his Commande­ments as their Fathers before them had done, therefore was wrath powred out on them to the uttermost, so that he fed them with wormewood, because they walked after the vaine imaginations of their hearts, he gave them water of gall to drinke, and scattered them amongst the heathen whom neither they nor their Fathers knew: he sent a sword after them, till he had consu­med them, because they followed those vaine traditions and superstitions which their Fathers taught them, Jer. 9. 14. 15. 16. yea but to permit this sin brings judgement as before hath been shewed in Idolworship, and is true in this will worship, which Hezekiah that good King knew, who was the repairer of the breaches, and the restorer of Religion in Israel, for he re­mo [...]ed the high places, he brake the Images, cut downe the groves, and brake in peeces the brasen serpent that Moses had made, though it was a re­ligious Relique and of great antiquity, commanded to be made by God him­selfe, and a speciall type of Christ, yet he spared it not, when it gave offence, & caused much superstition, for unto those daies, the children of Israel burned incense to it, and he called it Nehushtan, brasse, of the matter whereof it was first made, 2 Kings 18. 4. Numb. 21. 8. [Christus pradicit ut ipse foret per evang [...] ­lii predicationem, v [...]lut salutiferum signum attollatum, ad quod totus mundus ac­curreret quod olim scrpentis erecta figura fuit in deserto adumbratum. Bezae in Jo. 3. 14. notae.] And sith we now see both the sin and punishment, can we plead our selves guiltlesse?

Have we not devised things of our selves to worship God thereby, yeel­ding that reverence to our owne fancies, which alone is due to his person and word? Is not the Crosse in Baptisme a meere invention of humane rea­son, (which is foolishnesse with God?) 2 Cor. 1. 20. Are not the Ministers en­joyned [Page 135] by the Rubrick in the booke of Common Prayer, to make a Crosse on the childs forehead, signing him therewith, in token that hereafter he shall not be ashamed to confesse the faith of Christ crucified, and to fight manful­ly under his banner, against sin, the world, and the devill, and to continue Christs faithfull souldier, and servant, unto his lives end? and this service must be observed, [so the 30. Cannon of those agreed on, An. 1603.] as lawfull, godly, and not to be spoken against, as corrupt, or superstitious, under paine of Excommunication, ipso facto [Cannon the 4. and 6.]

But, where hath God, Christ, or his Prophets, or Apostles, ordained this kinde of worship? surely there is no mention thereof in the Scriptures, and therefore cannot be religious, nor oblige the conscience of any man [Con­scientia nunquam obligat in virtute propria, sed in virtute praecepti divini. Anton. part 1. tit. 3. cap. 10.] which is subject in divine matters onely to the word of God, which commandeth or prohibiteth any thing, [Sub hac conditione quia est à Deo praeceptum vel prohibitum. Aquinas 2. Sent. dist 39.] and so being ap­prehended, it seemeth good or bad. The Apostles Commission was no lar­ger then to teach those things which Christ had commanded them, Mat. 28. 20. and on that condition, promised to be with them to the end of the world: neither did they teach any thing of themselves, but what they had received from Christ, or his Spirit. S. Paul Acts 20. 27. declared onely the counsell of God, to the Ephesians; what he had received of the Lord, he deli­vered to the Corinthians, 1 Cor. 11. 23. see the summe of his Gospel, 1 Cor. 15. 1, 2, 3. and he tels the Galatians, that if he himselfe, or any other Apostle, or an Angell from heaven, should preach any other then that, let him be ac­cursed, Gal. 1. 8, 9. yea, he doubles the sentence, to adde weight to his cen­sure. And wee shall finde by the Apostles practise, Acts 15, 28. that they would not lay upon the Disciples any greater burden, then those necessary things enjoyned for a while, which seemed good to the holy Ghost, there­fore to bring this signe in Baptisme, as another Sacrament, to put us in minde of our duty to God, of our spirituall warfare, of our perseverance in the faith, wherein we were baptised, what other is it but pride, and presumption of men of corrupt minds, destitute of the truth, who usurpe Christs office, of instituting a new Sacrament, and thereby nullifie the office of Baptisme it selfe, which is to put us in minde of these duties, which are ascribed to the signe of the Crosse? for so the Apostle tels us, Rom. 6. 3, 4. Know yee not that so many of us as were baptised into Jesus Christ, were baptised into his death? therefore we are buried with him by baptisme into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walke in newnesse of life; for if we have beene planted together in the likenesse of his death, we shall be also in the likenesse of his resurrecti­on, [Page 136] knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin; for he that is dead is freed from sin.

Lo, in Baptisme we are ingrafted into Christ, baptised into his death, there­fore we ought not to be ashamed of Christ crucified, but to be crucified with him, as S. Paul saith he was, Gal. 2. 20. [Hujus sanctificationis tres sunt partes, nempe veteris hominis, seu peccati mors & sepultura, & novi hominis resurrectio, à Christi mortis sepulturae & resurrectionis virtute in nos promanans, cujus benefic [...] pignus, & sigillum, est Baptismus noster. Bezae not. in Rom. 6.] to grow together with him, that we may receive power from his death, buriall, and resurrecti­on, to dye to sin, and to fight manfully under his banner against sinne, the world and the Devill, and to continue Christs souldiers and servants unto our lives end; for there are two parts of our sanctification, viz. The death and buriall of the old man, or of the body of sin, and the resurrection of the new, all which flow from the power of Christs death, buriall, and resurrection flowing into us, the pledge, and seale of which benefit, is our Baptisme: yea, that is a signe, and representation unto us of our profession, [Vide the exhor­tation given in the Common Prayer booke at the end of publique Baptisme.] which is, to follow the example of our Saviour Christ, and to be made like unto him, that as he dyed, and rose againe for us, so should we which are baptised, dye to sin, and rise againe unto righteousnesse, continually mortifying all our evill and corrupt affections, and dayly proceeding in all vertue, and godlinesse of living. If then Baptisme it selfe, be a signe, and seale of Gods owne ordaining, and that, not a naked and fruitlesse one, as is the signe of the Crosse, but an efficacious and powerfull one, to effect, what it signifies, and represents; how durst presumptuous man, without intruding into Gods seat of Justice, invent a signe of his owne, and give a law to his Church, contrary to our onely Lawgiver. James 4. 12. who hath alone power to or­daine Sacraments, and formes of his owne worship? 1 Cor. 11. 20. therefore, if we will not be wiser then Christ, nor breake the unity of his Church, as learned Zanchy saith, [Quare ad unitatem Ecclesiae servandam, neque alia sacra­menta instituenda sunt, quam quae Christus instituit, neque aliud in illis esse, aut per ea nobis exhiberi credendum, quam quod Christus docuit nobis dari: sed ne (que) hoc nega [...] ­dum est dari, quod omnino Christus docuit preberi, & quidem eodem modo accipi, qu [...] Christus praecipi docuit.] We may not institute other Sacraments, then those which Christ hath ordained, neither is there any thing in them, or by them, by us to be beleeved, to be done, then that which Christ hath taught us, to be given unto us, both in regard of the matter, and forme, we may not deny to be given, what Christ hath taught to be given, and truely, after the same manner are they to be received, as Christ hath taught, and our Saviour hath [Page 137] given us a rule to discern the work of his Spirit, from the delusion of Satan, or in­vention of man, which is, that his Spirit speaketh not of himself, but whatsoever he heareth, he speaketh, Joh. 16. 13. and that he glorifieth Christ; for he shall receive of Christs and all things that the Father hath, are Christs, v. 14, 15. and he sheweth it to his people, he being the Spirit of truth, shall leade them into all truth, be­cause he teacheth nothing but according to the Word of God, which Word is Truth, John 17. 17. by which Word, all spirits must be tried, whether they be of God, 1 John 4. 1. This therefore having no foundation in the Word, and usurping the office of Baptisme, (the signe and seal which Christ hath ordained) it must needs follow, it proceeds from that evill spirit of error, (who is the Father of lies;) for if Christ hath afforded us his death, buriall, and resurrection, to be not only the efficient, but also the exemplary causes, of our death, and buriall to sin, and of our living to righteousnesse, as Saint Peter sheweth, 1 Pet. 4. 1, 2. and hath also given us Baptisme, his holy Sacrament, to signifie and effect the same, to be a continuall signe to us, of our mortification and vivification, as its plain, Rom. 6. 3, 4. Col. 2. 12. 1 Pet. 3. 21. To bring then, surely this new signe of the crosse, to put us in remembrance thereof, it frustrates one end of Christs Ordi­nance, and is a meer wilworship, which hath indeed a shew of wisdome, but is an abomination in the sight of God: for hereby, (to dedicate the Infant to the service of him that died on the crosse, [See Cannon 30. made in the Synod of Lon­don, Anno 1603.] as by an honourable badge) do not they make themselves wiser then Christ? who hath by Baptisme marked and consecrated us to his ser­vice, as he did the Jews by circumcision, Rom. 4. 11. for, 1 Cor. 12. 13. by one Spirit, we are all baptized into one body, and hereby distinguished from the Jews, Turks and Infidels.

So that unlesse a man be born of water, and of the Holy Ghost, he cannot en­ter into the kingdome of God, Joh. 3. 5. and whereas in the Cannon, they would have the remembrance of the Crosse precious to all that are baptized, surely they derogate much from Christs death, buriall, and resurrection, and from Baptisme it self, the remembrance of which, should be much more precious, that so, we may faithfully and sincerely keep our vowes and promises therein made; for by faiths daily applying the vertue of Christs death, buriall, and resurrection, into which we were baptized, and again risen with him, we may receive power to perform the same, Gen. 17. 11. [Sacramenta novi Testamenti dant salutem: sacramenta ve­teris promiserunt salvatorem. August. in Gen.] Did God give the Jews circumci­sion, to be a sign of the covenant which he made with the Jews, and to distinguish them from other people? and hath he not given us Christians baptisme, Col. 2. 11, 12. to perform the same? Did he command them to remember all his com­mands, and to do them, and not to seek after their own hearts and their own eyes, after which they used to go a whoring, Numb. 15. 39, 40. if they meant to be [Page 138] holy unto their God? and hath he not enjoyned us, only to observe those things which he hath commanded us? Matth. 28. 20. Did he in the Leviticall law (which was a law of ceremonies, contained in ordinances) not permit the faith­full to observe the least ceremony, which he did not enjoyn or command them, but did nominate the number of the rings, loops, Exod. 36. 17. and 37. 13. the places of the sockets, Exod. 36. 24. the wood of the barres, Exod. 37. 31. of the sanctuary? and they made all the work according as the Lord commanded Moses, Exod. 39. 42. and was not both the matter, manner, time, and quality, of all their sacrifices exprest, which to omit, or adde in either, made them pro­phane, as appears in the Book of Leviticus; and hath he, not taught us all things? Surely, if Christ had not taught us all things necessary for his service, that of the Apostle could not be true, that the high Priest of our profession, Christ Jesus, was faithfull to him that appointed him, as Moses was faithfull in all his house, Hebr. 3. 1, 2, &c. But we believe that Moses was faithfull, as a servant, for à testimony of those things which were to be spoken after; but Christ was faith­full, as a son, over his own house, his Church, whose house are we: Hebr. 3. 5, 6. and therefore we ought to harken alone to him, who is the Lord and builder of his house, [Applicat suo fini superiorem doctrinam verbis Davidis, omnes exhortans, ut jam filium ipsum loquentem audientes, ejus verba plena fiducia acquiescant, cum aliter, non possint in aeternam illam requiem admitti. Bezae not. in loc.] and fully to rest in his words; sith otherwise we cannot be admitted into his rest; how dare men without great rashnesse, and impudent presumption, (when the ceremoni­all law is quite abrogated, Gal. 3. 25. and 4. 9. and 5. 1. 2, 3. and Christ the substance is come, who is the end of the Law, Rom. 10. 4. who hath by his own, and his Apostles preaching, taught us all the counsell of God, Acts 20. 27. Joh. 17. 8. For he spake to the world, the things which he had heard of the Father, John 8. 26. he taught the meaning and the end of the Law, urging the sin­cere keeping of it in love, and freeing it from the false glosses, Mark 7. 6, 7, 8. 13. and leaven of the Pharisees, cutting down their traditions,) bring in new rites and ceremonies of their own brains to be observed by the Church of God? therein seeking after their own hearts, and going a whoring after their own in­ventions, contrary to [...]t. Pauls counsel, Heb. 13. 9. Be not carried about with divers and strange doctrines; for it is a good thing, that the heart be established with grace, and not with human services, or ceremoniall worship, as he instanceth in meats, by one kinde of wil-worship, condemning all, as Junius well observes, [Ex una specie, nempe mundor um & immundorū ciborū discrimine intellige, omnem cultum ceremonialem, &c. Vide Bezae not. in loc.] And Beza plainly condemnes, as diametrically opposing the pure doctrine of Christ and his Gospel; and therefore tells them, they cannot be partakers of the benefits of Christ, who obstinately maintain those legall rites; Surely Baptisme is a signe, and seal of the covenant, [Page 139] which God hath made with us, and we with him, to the end that we remem­bring the same, and the promises therein contained, and benefits conveyed and sealed, may give the more earnest heed to the things which we have heard, re­ceived, and promised, lest at any time we should let them slip. But he hath nei­ther by himself, nor by his Apostles, any where enjoyned us, to remember the signe of the crosse, or to make use of it; and therefore we may not without run­ning into this sin, and incurring the judgements threatned thereon, tolerate the same, (although thereby Christ, and his benefits, may be understood,) no more then the brazen Serpent might be worshipped, which was a type of Christ, and our salvation, by faith in Christ, who was hang'd on the crosse, which the good King Hezekiah brake in pieces, when the people commited Idolatry with it, 2 King. 18. 4. For, is not the remembrance of our promises made in Baptisme, a better means to preserve us from being ashamed to confesse the faith of Christ crucified, then the remembrance of our being signed after Baptisme, with the signe of the crosse? and is not the power of Christs death, being still fresh in our memories, into which death we were baptized, more able to keep us from being asha­med of our profession, more able to help us to fight manfully under his banner against sin, the world, and the Devil, and to continue Christs faithfull souldiers and servants unto our lives end, then is the memory of the crosse the Minister makes on our foreheads? Indeed, from the power of Christs death, we receive strength to kill sin, Rom. 6. 6, 7. and from the vertue of his resurrection, we obtain ability to grow in grace, Eph. 1. 19, 20. Phil. 3. 10. [Finis justitiae ex fide hic est, quod ad nos attinet, ut virtute resurrectionis ipsius ex morte evadamus. Beza in locum. 1 Pet. 4. 1, 2.] Now baptisme is a signe to represent it, Rom. 4. 11. a seal to confirm it, and an instrument to convey it, Rom. 6. 4. and Gal. 3. 1. But from the signe of the crosse, can flow no such vertve nor efficacy, although the Papists say it will drive away devills, and ascribe a great deal of holinesse and strange vertue unto it, highly honouring it, praying to it, and adoring it in their blasphemous hymnes, [In hymnis per annum ex aureo libello: ô crux ave, spes uni­ca, hoc passionis tempore, ange piis justitiam, reis (que) dona veniam.] Hail, O crosse our only hope in this passion time, encrease righteousnes to the godly, and give pardon to the guilty; and therefore they use it continually, going out, coming in, on all occasions, and about nine and twenty times in saying the Masse, [Aquinas. 3. part. q. 83. Ar. 5.] But as our Church ingeniously confesseth, such signing to be super­stious, so surely our signing with it, in, or after baptisme, to the end there spoken, is no lesse then wilworship, and so is accounted sinfull, and superstitious in Gods sight, and consequently, hath been one means of bringing this ruine and destructi­on which is now falling on us, and will surely come without repentance.

Secondly, Is there not bowing of the knee, or putting off the hat, or some other due or lowly reverence commanded? [Cannon 18. made in the Synod of [Page 140] London, 1603.] whensoever in time of divine service, the Lord Jesus shall be mentioned thereby, derogating from the honour due to all the other titles and at­tributes of God and of Christ, alledging it to be a duty of the Text, Phil. 2. 10. [So Dr. Andrews sermon, Giles Widdow, and his second of All-souls Colledge.] which is contrary to the opinion of the ancient Fathers, and of the World it self, from whence the Apostle borroweth it; for so learned Zanchy saith, [Zanchius in Philip. 2. pag. 120. Nomen, pro nomine filii Dei accipit. Theod. sic fere omnes Graci & Latini. Amb. Hierom. Aug. & aliis ex nostris non indocti: Alii pro nomine Je­su, sed minus commodè] That Theodoret, and almost all the Greek and Latin Fa­thers, did understand that place of the name of God, or of the Son of God: so Scolia graeca, Ambrose, Hierome, Austin, and others; and he himself saith, that those who understand it of the name Jesus, it was not so fit, nor profitable; nay, 'tis false, hereticall, and superstitious, as now its used, for the words are plain, [ [...].] In, or at the name of Jesus, and not at the name Jesus, as it must needs have been by opposition, had it been spoken of that verball name; and if it be objected, that its not, nomen sine re, the name without the thing, tis not the name, but the person they adore, by consequence it will ne­cessarily follow, that we should as well bow at the name of Christ, or of the Son of God, or of Emmanuel, or any other title of Christ, as well as the name Jesus.

Secondly, the context here proveth it, for so much this illative [ [...].] [...], in the Text inferres, where­fore God hath highly exalted, and given him a name, above every name; there­fore he hath given, because he hath humbled himself, and became obedient unto the death, even the death of the crosse.

Now, the time when this name Jesus was given, was at his circumcision, as the Angell commanded Mary, Luke 1. 31. and 2. 21. even at the beginning of his humiliation, and therefore could not be the reward of it.

Nay, thirdly, the name Jesus was common to other men, as to Joshua, Heb. 4. 8. Esd. 4. 49. 14. and 50. 29▪ Agg. 1. 1. Zac. 3. 1. Col. 4. 11. to Jesus the son of Syrach, to Jesus the son of Iozedec, to Iesus Iustus, to Iesus the high Priest; and therefore, it could not be a name above every name, when other men partaked of the s [...]me.

Fourthly, the name given to Christ, was a reall, not a verball name, viz. that glory, power, and dominion, which God conferred on his humane nature, when he raised him from the dead, and set him in heavenly places, at his own right hand, far above all principalities, and powers, and might, and dominion, and eve­ry name, which is named, not only in this world, but in the world to come, and hath put all things under his feet, which is the interpretation of the Author of this Text▪ Saint Paul himself, Ephes. [...] ▪ 20. 21, 22. and of many godly and lear­ned Divines, both ancient and modern, [Non panci aliquet (hand vulgares viri) [Page 141] volunt illo nomine intelligi gloriam & potestatem, & dominationem, quae sit supra omnem creatam gloriam et potentiā. Zanc. in Phil. 2. interpreta io haec fuit tempore. Theo. So our reverend and learned Perkins on the Creed, which name is his exaltation in Heaven, in full power and glory. and so oftimes in Scripture, is the name, taken for authority and power, Acts 4. 10. 12. there is no other name, given under Heaven, among men, whereby we must be saved: and by the name of Jesus Christ of Nazareth, doth this man stand whole, for it is a kind of Haebraisme, [Non est alius, vel alia vis cujusquam sive authoritas, ortum est autem illud genus loquendi Hebraeic familiare, eo quod in periculis ii soleant appellari, a quibus ope [...] ex­pectamus. Bezae not. in Acts 4.] because in times of danger, we implore those men, or Gods names, from whom we expect help, Jonas 1. 5. 6. and thus the Apostle saith, Christ hath obtained a more excellent name, then the Angels, Heb. 1. 4. viz. a more excellent dignity, and power; for to which of the An­gels, said he at any time, thou art my Son, or to which of them granted he divine worship, as he did unto the Son, commanding the Angels themselves to worship him? v. 6. for the humane nature of Christ, is so super exalted, and honored, that it pertakes of divine worship, even the same with the Father, in regard of the Hypostaticall Union. And this dignity and honour, hath God given to Christ, as the reward of his humility, and obedience; and in­deed, tis a phrase we use in vulgar speech, viz. Name, for Power. As to ar­rest a man in your Majesties name, is to arrest him, by your power, and autho­rity, creditors use to make letters of atturny to others, to sue the debters in their name, in their power, and so in the 4. Acts and 7. verse. They are made Synonimous, by what power, or by what name, say the Rulers to the Apostles, have yee done this? To whom St. Peter answered; by the name of Jesus Christ of Nazareth, whom yee crucified, whom God raised from the dead, e­ven by him, doth this man stand whole before you all: which cannot be un­derstood of the verball name Jesus, for then might the exorcists have there­by dispossest the Devils as they assaied, as well as the Apostles, Acts 19. 13. for they called over them which had evill spirits, the name of the Lord Jesus, but the Devill cared not for the bare word, when Christ had not commit­ted unto them the power of casting out Devils.

This name therefore is to be understood of his power, and authority, of which Christ speaks. Mat. 28. 18. All power is given unto me both in hea­ven and in earth, and indeed let this text be understood of Christs power, and dignity, and none but a Jewe, Turke, or Atheist, can denie the literall sense, which ought cheifely to be chosen by the consent of all Divines, so it contra­dict not the Analogie of faith, [...]so it ought here to be understood, he hath gi­ven him a name, viz. power and glory, above every name, viz. above all power and glory, that at the name, viz. the power of Christ, every knee [Page 142] should bow both of things in heaven, viz. the holy Angels, and glorified Spi­rits, and things in earth, viz. both good men, and bad that are alive, and things under the earth, viz. the Devills, and wicked men in the grave, or hell, and that every tongue should confesse, that Jesus Christ is the Lord, (which cannot be manifested, without his honour and power) to the glory of God the Father, who hath put all things in subjection under his feet: 1 Cor. 15. 27. [Dignitatem & celebritatem nominis, sed cum re ipsa conjunctam. Jun.] The accomplishment whereof, cannot be till the end of the world, 1 Cor. 15. 24. [Nam omnis creatura tandem, subjicietur Christo. Jun. in Phil. 2. 10.] when he shall have put downe all rule, all authority, and power. In his owne person he hath already performed it, Ephe. 1. 20. 21. 22. Col. 1. 18. 20. and 2. 15. 1 Tim. 6. 15. Jude 25. Reve. 1. 5. but as yet, his mem­bers are not perfected, and therefore he must reigne, till he hath put all his e­nemies under his feet, 1 Cor. 15. 25. Psal. 110. 1. and so indeed the Apostle expounds it in the future tense, as I live saith the Lord, every knee shall [...] bow to me, & every tongue shal confesse to God, & sheweth the time whē this shall be accomplisht, viz. not before the day of Judgement, Rom. 14. 10. 11. we shall all stand before the Judgement-seat of Christ, for so it is written, Esay 45. 23. every knee shall bow to me, and every tongue shall sweare, which the Apostle interprets, shall confesse to God; and in­deed to this end, Christ both humbled himselfe, and became obedient unto the death, and rose againe, he both died, and revived, that he might be Lord, both of the dead, and the living: Rom. 14. 9. according to his diety, he is, was, and for ever shall be glorified, and adored, with the same worship as the Father, and the Holy Ghost are, in regard those three Persons, are but one essence, one God, as in the Ephesine Synode it was, [Si ergo ad nomen Je­su debet omne genu se floctore, sequitur totam personam hancesse aedorandam, ideoq [...] & carnem, una cum deitate, idque una adoratione, ut definivit Concil. Ephesinum. vid. Zan. in Phil. 2. 10.] excellently defined, and as he was mediator accor­ding to both natures, in the unity of his person, so is he to be adored, even the flesh, with the deity: for by his humiliation, he is so far from deposing [...] losing that right of divine worship (belonging to him, from eternity, and common to him with the other two persons.) that rather after a new, and certaine manner, he cleerly and openly sheweth, that the same belongeth un­to him, viz. by his resurrection, Ascention, and comming to judgement: when, though before, many wicked, and ungodly men, will not bow to his scepter, no [...] acknowledge his power, and glory, yet then shall every knee Apo. 17: Zac. 12. 10. Mat. 24. 30. nol [...]ns volens, bow to him, every eye shall see him, and they also which peirced him: And all kinreds of the earth shall waile because of him.

Now the name Jesus, being Christs personall name, and his whole person being to be honored, with glory, and power: [Sicut una & eadem est persona, sic una, & eadem adoratione adoranda est. Zanchy ut supra.] The Apostle saith that at the name of Jesus, every knee shall bow, to distinguish this power, and ho­nour, from the Fathers, and the Holy Ghosts, and to declare, that the same Jesus, that humbled himselfe, and became obedient unto the death, even the death of the Crosse, is also superexalted, and shall be wonderfully honored, but not fully before the day of judgement, when all Angels, men, and De­vils, shall bow downe to his scepter, acknowledge his power, and confesse his soveraignety, to the glory of God the Father who hath conferr'd the same on him, committing all power, and judgement unto him; and this is a truth generally confirm'd by Scripture, Ephe. 1. 20. &c. Mat. 28. 18. Joh. 5. 22. Col. 1. 17. 18. Joh. 13. 3. Heb. 12. 2. Dan. 7. 14. Luke 1. 33. Apoc. 19. 16. and this is done in regard of his humiliation, and suffrings, as the Apostle proves in that text, Phil. 2. 9. but more plainely, Heb. 12. 2. we see Jesus who was made a little lower then the Angels, for the suffering of death crowned with glory and honour. [Meritum humilitatis, est claritatis premium. Gor. ex­pos. in Phil. 2.] The joy of which, being set before him, caused him to en­dure the Crosse, and despise the shame, and now is set downe at the right hand of the Throne of God. Heb. 12. 2. To conclude this poynt, Christ him­selfe saith, Jo. 5. 22. 23. the Father hath committed all judgement unto the Son, that all men should honour the Son, even as they honour the Father, there fore looke what reverence, is to be used at the names, Titles, or Attri­butes, of the Father, the same and no more is due to the Son, otherwise we should honor the Son, above the Father: Now as to the names of God, Jeho­vah, Jah, Elohim, we bow not the knee of our body, but that onely of the minde, speaking of them reverently, using them in judgement, justice, truth, with all possible reverence, and devotion, due to so glorious a Majesty: Com. 3. Deut. 28. 58. with the same affection, and feare, are the titles and names of Christ to be used, as Jesus, Emmanuell, Lord, Christ, &c. and we may not make an Idol, of the verball sound of the word Jesus, as if there were effica­cy, in the bare hearing the word, as inchanters think in their charmes, [As did the exorcists, Acts 19. 13. Nihil sanctius est nomine Jesu, at illius hic vides abusum. Sic hodie magi & incantatores utuntur Evangelio Johannis &c. Aretius in Acts 19.] and the Jesuits, in the often repetition of the same, [In their Je­sus Psalter blasphemously so called, wherein they begin with this text, in nomine Jesu &c and so say together Iesu, Iesu, Iesu, mercy, Iesu, Iesu, Iesu, help me, Iesu Iesu, Iesu strengthen me, Iesu, Iesu, Iesu, comfort me, Iesu, Iesu, Iesu, make me con­stant and stable: each of these must be said 10 times over, and yet this is but one part of the 3. Vide Henoch Clapham 4. part, of song of songs.] and blasphemous abuse of that sacred name.

'Tis confest, in the Primitive times, the Iewes, and Heathens blasphemously scorned, and derided at the glorious name of Iesus, and the Christians (in those dayes) to declare their profession, and faith in him, at the mention of that name, adored his person, and uncovered their heads, as an outward testimony of the af­fection of their hearts, as Zanchy relates: And this custome, by the Church was confirmed, in regard of the Arrians, and other heretiques, that denied Christs Deity. Hitherto things were not much amisse, but afterward, it turned into su­perstition, as many other things, which were holy, and godly, in their first institu­tion, as that Orthodox Divine, [Consuetudo non fuit improbanda, sed postea, est versa in superstitionem, ut multa alia, pie, & sancte instituta. Zanch. in Eist. ad Phil. cap. 2. 10.] confesseth; and therefore till this superstition be taken away, God is robb'd of his honour, the Papists are emboldened in their Idolatry, many ignorant people commit superstition, and many learned Idolize this name, and wrench the Scripture, for the maintenance of this wilworship, and humane in­vention, when they urge it as a duty of the Text, contrary to the opinion of the holy Fathers, and of truth it self; therefore, sith the Israelites, might as well prove the adoring of the brazen Serpent, which was of Gods own institution, and had as great antiquity as this, and a speciall command for making and looking on it, which this hath not, and yet good King Hezekiah destroyed it, when by the superstitious, it was abused to Idolatry: so, tis your Majesties part to see, that this service be forbidden, this offence be removed, this wil-worship be quite abo­lished, by making voyd that part of the Cannon that enjoynes it, and by decree­ing a new one, by the advice of the learned and religious Clergie of the Land, [Whereby the people may be informed of the truth of this Text, who ignorantly worship at every name of Jesus, which is spoken in the Church, although it were not the name of our Saviour, as of Joshua, of Jesus Justus, of Jesus the son of Jozedek, of Jesus the son of Syrach, &c.] lest otherwise, maintaining this humane invention, (which gives offence to the godly, and causeth many to be superstitious, and com­mit Idolatry) Gods judgements still continue on us, till with others, this sin bring destruction to our Kingdome, and Nation, from which, good Lord deliver us, even for Christ Jesus sake, his merits and intercession, who now sits on the right hand of God, making intercession for us, having all power and glory com­mitted unto him. Amen, Amen.

Thirdly, have we not rested in the outward work of his service only, whilest in the mean time we were not zealous to serve him in spirit, and in truth? In our devotions, have we not prayed by book, rather then by heart, and with understand­ing, and power of the Spirit, as Saint Paul requires? 1 Cor. 14. 15. We have so much rested on the verball Letany, that most of us, have forgotten the mentall Lyturgie; Our prayers (for the most part) have been a continued wilworship, a meer lip-labour, instead also of the calves of our lips, Heb. 13. 14. we have of­fered [Page 145] the lips of calves; for we have been forced in our devotions [Cannon the 4. of those made at London, 1603.] and tyed to a form of words therein, and in performance thereof, have placed the chiefest part of our religion; Idolizing the book of Common-prayer, as if it had been made by divine inspiration, as the Scriptures, 2 Pet. 1. 20. which holy men of God spake and wrought, as they were moved by the Holy Ghost; and hath not the discipline of the Church been maintained for Apostolicall, without error unalterable? That Diocesan Bi­shops, [Cannon the 7. made, ut supra, to affirm any thing contrary thereunto, is excommunication, ipso facto, which is to continue on him, till the person repent, and publikely revoke his wicked error.] are jure divino, when tis apparently known, that the one, for the most part, was compiled out of the Masse book of St. Am­brose: [St. Ambr. his Te Deum, Greg. Kirie Elison, Agnus Dei, &c.] and Gregory, and hath since caused great dishonour to God, and offence to the godly, [Vide the Preface to the Directory.] and the other was the invention of Anti­christian spirits, by which that Beast at first erected his throne, and now Lords it over all that are called gods, as shall appeare: For, the first, those two service-books in the beginning of Antichrists kingdome, were in competition, which should be used, circa annum, 780. or there about: Hadrian the first, then Pope, ordained, that Gregories service should be observed and kept universally, and so burned by his speciall friend Charles the then Emperor, the book of Ambroses service, and with threats, and divers punishments, compelled the Priests to agree thereunto; for before that, Hadrian had gathered a Councel of his friends, to decide which of those two books should be generally used: [Nauclerus & Jacob. de Voragine in vitâ Gregor. de hoc: etiam, vide Fox Acts & Mon. 1. vol. fol. 117. printed, 1610.] All the Fathers did consent and agree, that both the Masse-books should be laid on the Altar of St. Peter the Apostle, and the Church door most diligently to be shut, and sealed, and they would give themselves that night to prayer, that so the Lord might reveal, and shew unto them, by some evi­dent sign or token, which of these two he would have publikely used, (which was indeed, a means disallowed of God, who hath sent us to his word, and commands to search the Scriptures for triall, Isai. 8. 20. Ioh. 5. 39. but the only means ap­proved, and used by Antichrist, for the establishment of his kingdome: for his coming is after the working of Satan, with all power, and signes, and lying won­ders) 2 Thes. 2. 9, 10. and in the morning found both open, or rather, as some say, Gregories book pluckt asunder, one piece from another, and the leaves scat­tered all over the Church, but Ambrose his book, lay open in the same place, where it was laid, which this Pope Hadrian, (who was the grand Patriot of Images, and Idolatry, in that most wicked Queen, Eirenes dayes) expounded, that like as the leaves were torn and scattered abroad all the Church over; so Gregories book should be used throughout the whole world, and Ambroses only at Millain, where [Page 146] he was Bishop, which miracle and exposition, godly Mr. Fox, [Mr. Fox Acts and Monum. vol. 1. pag. 118. printed 1610.] calls, a forged invention: another man, saith he, might percase, interpret the miracle otherwise, (who had the Spirit of God in him, as this Pope had of the Devill) viz. that God was angry with Gregories book, and therefore rent it in pieces, and scattered it abroad, when as the other, as good, or at least better, and more Orthodox then Gregories, lay sound, untoucht; surely, not till this time, (as that great Antiquary and godly Historian observes) was there any uniform, order of prayers, or Masse-book amongst Christian nations generally received; but now in this most Idolatrous, and bloody age of Hadrian was it confirmed: and if such a Murtherer, and Idola­ter, was the confirmer of the greatest part of our book of Common prayer; shall we think theres no fault in it? no, surely shall we not rather judge it like the person, Idolatrous, at least in many places corrupt, and superstitious, by reason of that darksome light, which was granted unto our reformers of that book, who indeed are to be acknowledged, for excellent instruments, raised up by God, to begin the purging, and building of his house, according to the measure of know­ledge granted unto them? and were they living now, would certainly joyne, for the utter extirpation thereof, with other godly Ministers, and Christians; for besides the many scandalous expressions, and vain bablings, and unnecessary repe­titions and erroneous sentences, in divers particulars of it, there are sundry rea­sons, why it ought wholly to be taken away, and no longer to be tolerated.

1. Reason. Because it is made no better then an Idoll, by many ignorant, and superstitious people, who pleasing themselves in their presence at this service, and their lip-labour in bearing part thereof, sought after no other means of salvation, nor way of serving God on the Lords day, in spirit and truth, (as Christ requires) John 4. 24. then what cursorily they heard at Mattens, and Even-songs, (as they call it) so that they supposed, that if they came to Church twice on the Lords day, to heare this Service, (no matter with what affection or devotion, fear or faith) they had sufficiently served God that day; (though the word they heard read, were as a book sealed) for how can they understand, without an Interpre­ter, as the Eunuch told Philip? Acts 8. 31. How can I understand, except some man should guide me? and how can they believe, without preaching? Rom. 10. 14. and so wanting faith, the mother Grace, which purifieth the heart, Act. 15. 9. they needs must perish for lacke of knowledge, Hos. 4. 16. and erre, both in life and doctrine, not knowing the Scriptures, Mat. 22. 29. [Ignorantia cognitionis Dei, omnium est vitiorum mater, & totius confusionis origo.] for so in the se­cond place.

2. Reas. By reason of this book of Prayer, preaching was in many places much hindred, and curtalized; yea, in some places, quite justled out, as unnecessary, this, being (by double benefic'd men) thought sufficient food, for many Congregations, [Page 147] many weeks; yea, sometimes moneths together: For, if they had a dumb Mi­nister, a hireling that crept in at the window, Iohn 10. 1. [Quum per unum Christum pateat nobis ad patrem aditus, nec alii ulli sint veri pastores, quam qui ad Christū primi accidentes, alios, eo etiam adducunt. Bezae in loc. not.] for some eight or ten pounds stipend yeerly, who could with much ado reade this book, the pa­rish was sufficiently served, and so they thought, God too, though there were ne­ver a Sermon at all; so that thousands of people, many Lords dayes together, ne­ver received into their heads, much lesse hearts, one lesson, either of duty to be performed, or of prohibition to avoyd this, or that sin: So that the preaching of Gods Word being neglected, men heard, and cared only for this humane tradi­tion of men.

3. Reas. For so thirdly, preaching of the Word, God commands to be in season, and out of season; so Paul to Timothy, 2 Tim. 4. 2. reprove, rebuke, ex­hort, with all long-suffering, and doctrine, and this he layes on him, [Summa, & precipua omnium admonitionum, ac proinde gravissima obtestatione sancita haec est, ut sancta etiam quadam cum importunitate, proponatur Dei verbum, prout fert necessitas. Bezae not. in loc.] above all other his precepts; and therefore gives him such a strict charge before God, and the Lord Jesus Christ, who shall judge the quick and dead, at his appearing, and his Kingome, to preach the Word, and to be instant, in season, and out of season; for well St. Paul knew, that there was a woe provided, for all Ministers, that neglected this duty, 1 Cor. 9. 16. There is a necessity imposed by Christ, on them all, to look both to themselves, and to the flock, over which the Holy Ghost hath made them Bishops, the substance of which care, is to feed the Church of God, which he hath purchased with his own blood; therefore they are not to shun for their own ease, or profit, to declare un­to the people, committed to them, the whole counsell of God, and to warn every one, night, and day, with teares, from house to house, as Saint Paul, by his own example, taught the Ephesian Elders, Acts 20. 27. &c. ad finem cap. Now this duty which was so necessary, for the soul, as food is for the body, 1 Pet. 2. 2. was in divers places, for many weeks together, totally omitted, and this humane in­vention supplied all the service; this, under pain of excommunication, ipso facto, must not be omitted, and spoken against; [Cannon 4. made in the Synod at Lon­don, An. 1603.] though at best but mans traditions: When zealous preaching, for the conversion of souls, (if any thing long, above the prescribed time of an hour) was cryed out against; yea, derided, scoft at, and in some places the Mini­sters were supprest and punisht: at best, preaching, which was Gods Ordinance▪ might be omitted; and was accounted, far inferiour, to the reading of the book of Common-prayer, which was mans ordinance and invention; and thus, with the Scribes and Pharisees, they made the Matth. 15. 3. 6. Word of God of none effect, by their traditions; yea, transgrest against it, by obeserving the same.

4. Reas. It was a heavie burthen, for the most godly, and laborious Ministers, to reade all those Prayers, and after to preach, and pray himself, perhaps also to baptize, two, or three, and to church as many, and sometimes to marry others, and to bury others; yea, and after all this, to administer the Sacrament to multi­tudes, many score of soules. Surely it must needs be a great wasting, of his spirits, and a decay to his body, thus to be tied to the largenesse of those formes, and so its contrary to charity, or piety, [Christ will have mercy, and not sacrifice, and the obedientiall knowledge of God, rather then burnt offerings; but these, like Adam, have transgrest the covenant, and dealt treacherously against me. Hos. 6. 6, 7.] It was indeed, the invention of the Prelaticall party, who laid heavie burthens, and grievous to be born, Matth. 23. 4. on the inferiour Clergies shoulders, but they themselves would not move them with one of their fingers, they had their jour­ney-men Curats, and Singing men, as one wittily saith, they were like the great brasse andirons in a chimney, only for shew; and their Curates and Vicars, the litle Dogs who bare all the buthen, [Leves loquuntur Curae ingentes stupiunt.] and extreamest heat of the fire. Those that had scarce sufficient to live, must reade and preach much, but your Cathedrall, and double beneficed men, their mouths were stopped, they lived at ease, starving both the hireling, and their flock, and thereby murthered both themselves and others: [Si homicida est, qui hominis ex­tinctor, eidem sceleri obstrictus est, qui peccat, quia seipsum necat. Lactant.] the Apostles would lay no other burthen then what seemed good to the Holy Ghost, Acts 15. 28. nor Christ, would lay no other burthen on the, Rev. 2. 24. Church, then what his Apostles had done before; and surely those that lay other burthens, they trouble the Church with words, and subvert mens soules, (in the opinion of the Apostles) Acts 15. 24. by teaching them to observe ceremonies, and humane traditions, all which are antiquated by Christ.

5. Reas. Fifthly, there were many unprofitable, burthenson, and superstitious, or at least scandalous ceremonies in it, which occasioned much mischief; as the crosse in baptisme, kneeling at the Sacrament, praying in some manner to the Bread and Wine, or at least to the body, and blood of Christ severally, placing more holinesse at the East end of the Chancell, then elsewhere, and therefore standing up at the Creed, with faces that way, and reading second Service in that place, bowing to the name of Jesus, wearing of coaps, hoods, squared caps, tippets, rochets, surplisses, which are all ornaments of Babylon, from whence we borrowed them, or at least never departed from them, contrary to these places of Scripture: 2 King. 17. 33, 34. Ezek. 11. 12. Deut. 12. 3, 4. 13. Rev. 18. 4. For this is some of the whores array, wherewith she deeked her self, Rev. 17. 4. Also, that warning was sufficient after prayer, immediately before the Communion, and so the Minister had neither leasure, nor time, to seperate the precious from the vile, (which is Gods injunction) Jer. 13. 9. [Vide the Rubrick [Page 149] before administration of the Lords Supper.] nor the people (that should be found ignorant or prophane) time, for due examination, or repentance. Although he knew malice, and wickednesse to raigne in many, yet had he not power to debarre, them from the Communion, unlesse their offences were adjudg­ed so, in fore exteriori, in their carnall, call'd, spirituall Courts. [Vid. Lind­wood & the generall custome in all consistories. The clavis Jurisd. they kept to them­selves.] The great burden of Saints daies and other holy daies, (which frustra­ted Gods command, six daies shalt thou labour,) & of fasts, which must be ob­served, with a greater penalty on the breach thereof, then was set by our Laws, on the prophaning of the Lords Day; Childrens performing faith, and repentance by their sureties. [So the Cathechisme in Ans. why then are Chil­dren baptized? Women after Childbirth giving thanks with the words of the 121 Psalm. [Hoc est canticum didascalicum, non gratulatorium. Trem. & Jun. not. in Psal. 121.] what godly discipline is that which may not be restored, though it be much to be wished? Surely none other, I doubt but auricular confession, and pennance; [Which was greatly abused, and made a cloak for much sin, by reason whereof. Nectarius Bishop of Constantinople abrogated it, for that a Deacon had de­flowred a noble woman in private shrift, Chadderton in his 6. Ages of the World.] these, with other sundry things, disquieted many godly Ministers, and Peo­ple, who could not, in faith, yeeld unto them, by reason whereof, many were deprived of the lawfull Ordinances of God, which, they might not enjoy, without conforming, or subscribing hereunto, yea sundry holy, and zealous Christians, have been by meanes hereof, kept from the Lords table, cited up to their Courts, excommunicated, imprisoned, if not murthered; divers able, and faithfull Ministers, have been debarred from their calling, at least from exercising thereof, to the endangering of many thousands of soules, (in a time of such scarcity, of faithfull Pastors:) They have been spoyled of their live­liehoods, to the undoing of them, and their families, and many have beene driven to exile. Such a yoke and unsupportable burden hath been laid on the most zealous and pious Pastors, Christians, for it was the cheifest engine the Prelates used, to dispossesse many godly Ministers of their Livings.

6. Reas. The Papists, (Christs, and our enemies) boasted, and that not without just cause, that we complied [Vide Cassander, Andreus Frisius, Seravius Mode­stus, he that proves the Hugonets of right, to be members of the Romish Church, and our Franciscus de Sanct. Clara.] with them, in a great part of their service▪ and that this, was the cheife difference, theirs was in latine, our booke in english; and yet this, favour also, they grant, to some of their owne side, which thing, gave great offence to the conscientious, and zealous protestants, both at home, and abroad, and became a stumbling blocke, to the blind, and delu­ded generation, who, hereby, were not a little confirmed in their old Super­stition, [Page 150] and Idolatry, expecting dayly our returne to them, rather then yeel­ding one iota, or minding any returne to the truth; for this booke was not excepted against by them, but contained in it either the same matter, with their masse booke, or at least it was such, as they disliked not [Dr. Featly on Vertumnus Romanus, & Francis. de sanct. clara. Musculus de missa Papist. in loc. com.] but more especially, was this strengthned in our age, ever since, the Arminian faction bare sway, who all labored, to conjoyne with them, as far as might be, in outward ceremonies, and some superstitions, yea some he­resies too, and surely twas long since doubted, and tis still to be feared, that if God had not, or at least by reason of our formality, and luke warmenesse, will not, by the wisdome, fidelity, and courage of this Councell, and Synod, prevent it, we may againe incorporate into one body. For a temporall pa­cification being granted with, and a spirituall toleration being granted, unto those monsters of men, (the inhumanst, and worst of Antichrists members, the Rebells, and bloudy thirsty Locusts of Ireland,) & having gotten already this sufferage to be your most loyall Catholicke Subjects, what shall hinder, but as now, with the Prelates, they are joyned, armies in armes, the next victory atcheived, the Prelates shall joyne with them, animis, in mind and opinion, as indeed before, they were not far different, as appeares by that one conjuncti­on, they already so long laid, for your Majestie, to joyne with a chiefe mem­ber of their Church, which was a corner stone, in the foundation, of all our misery; which though it was intended by the Jesuits, and Arminian, Prelates, for our ruine, (yet blessed be God, who out of darknesse, can extract light,) hath been one cheife occasion, and meanes, of reedifying, the Apostolicall Discipline, and Doctrine amongst us, and of the purifying of those things in both, wherein we were before, too much soyled, with the filth, of Antichrists late footing here: for they, by the pretended warrantablenesse of the old ce­remonies, obtruded new inventions, of their owne, on the Church, and un­der the cloake of unity in all, declared their hidden malice, and hypocrifie, to the purer party, and to truth it selfe: That so from lukewarmenesse, they might bring us to coldnesse, to benumnesse; from slacknesse, to defection, from indifferency, to sencelesnesse, and so to a loathing, of all Religion; and then, Sathan knows, tis just with God, to give such a people up to their owne hearts lust, sending them strong delusions that they should beleeve a lie [...]. Thes. 2. 11. 12. [Theres no peace to the wicked, nor with them, Esay 48. 22. and 57. 25. as Jehoshaphat, by experience found true. 2 Cron. 20. 37. ne copulemi [...] cum illis, aut consortium habitote, sed fugite. Trem. & Jun. in Esay 48.] that they all might be damned, who beleeve not the truth, but had pleasure in unrighteousnesse, and so received not the love of the truth, that they might be saved.

7. Reas. The Prelats and their adherentes, laboured to raise the estimation of this book, to such a height, as though there were no other worship, or way of worshipping God amongst us, by reason whereof generally, (and I speak it with grief, and by experience,) the whole countrey hardned themselves in igno­rance, being unwilling, either through a wicked shame, or an ill custome, to ask knowledge of their own Ministers, for feare of contempt, or lack of company; or in regard of the Courts, [Who pronounced excommunication, ipso facto, on those who spoke any thing against it, as corrupt, superstitious, or unlawfull, Can. 4. made at London, 1603.] prohibition deterred, from seeking saving knowledge abroad: For, as a reverend Divine well observes, [Newcomens Sermon on Novemb. 5. be­fore the honourable House of Commons, 1643.] two Sermons in a day, was the for­bidden fruit, and so was also catechising out of the road-way; and to go to ano­ther parish, to heare a Sermon, (though none, or worse then none, at home) was a piacular offence: By reason whereof, the communalty, most of them, were carelesse of the truth, and never laboured to know the power of godlinesse, and so wretchedly and securely perished, for want of knowledge, Hos. 4. 6. For, to be baptized in infancy, to answer the Minister (though by rote) to the Catechisme enjoyned, in childhood; to be confirmed by the Bishop, in youth, and when come to manhood, to pay the Minister his tithes, and offerings; twice a Sunday to come with the assembly to heare these prayers, and perhaps, once a moneth to heare a Sermon, and now and then an Homily, and to receive the Sacrament twice, or thrice a yeer, this man was accounted for a good Protestant; and yet many thou­sands there are, that do not, or at least cannot say so much, yet these men must passe for true Christians, and be buried, with (in sure and certain hope of resur­rection to eternall life,) although they were all their life-time ignorant, both of their naturall estate, and of the nature and punishment of sin, though they never knew what it was, seriously to examine, confesse, and heartily to bewail their sins, though they were strangers to the covenant of Grace, never felt the joyes of Gods Spirit, nor laboured after the assurance of their election, vocation, nor strived af­ter inward sanctification, nor endeavoured to keep a conscience, voyd of offence, towards God and man. Thus false teachers, having made an Idoll of this Service, they cry peace, Jerem. 6. 14. and 1 Thes. 5. 3. [healing the people slightly, and crying peace, peace, when sudden destruction is coming on them.] peace, unto soules, that know not the power of godlinesse, nor the way to serve him in spirit, and in truth, in regard they can bear a part, in these written read prayers, can say the ten Commandements, the Creed, and the Lords Prayer without book, though they know not the extent of any command, nor labour sincerely for Gods sake, to keep either, and are ignorant of the sense of those Articles, and Petitions, and can in no other words, render an account of their faith, nor in no other form make their requests known to God; and no marvell, sith they depend hereon, as [Page 152] sufficient; and this Catechisme is necessarily enjoyned to be taught, without any exposition, but only to teach the bare and naked words, just as the Bishops of Rome, [Bibliorum lectionem, gignere haereticos, si per mittatur Laiicis ut illa libere legant. Muscul. in loc. com. pag. 402. in Tract. de Script.] forbad the laity, the reading of the Scriptures, for fear of errors and heresies, when, in truth it was, lest they should spie out their errors and heresies, superstition and Idolatry.

8. Reas. The gift of prayer, (which is alone proper to all Gods people, Zach. 12. 10. Rom. 8. 26. as he hath promised, to powre on them, the Spirit of Grace and supplication, and by his Spirit to help their infirmities, and to make interces­sion for them, with groans, and sighs, which cannot be uttered, but is most emi­nent in his Ministers, who are to pray alwayes, for the people committed to their charge, Col. 1. 3. Phil. 1. 4. and remember them in their prayers night and day, 2 Tim. 1. 3. Ephes. 1. 16. Col. 1. 9. without ceasing: It being one of the main duties of their Calling, as the Apostles told the Primitive Church, but we will give our selves continually to prayer, and to the ministry of the Word,) Acts 6. 4. this most excellent gift, was by very few Ministers laboured after, this necessary duty of their calling, was by most neglected, and that in regard of this form of prayer, set to their hands; yea, lately, before their Sermons, many used only the bare words set down in the Cannon, [Cannon 55. set out, and made at London, 1603.] so that it was rather a bidding of prayers, then praying indeed, with power and understanding, as we are all enjoyned, 1 Cor. 14. 15. So far were we from powring out sighs, and groans, and shewing the fruits and power of the Spirit in us, and uttering the same in a pure language, even the language of Canaan, Isai. 29. 18. [Illum alloquentur ut populus ipsius, & fidem dabunt illi. Trem. & Jun. in locum.] praying with all prayer, and supplication, in the Spi­rit, as the Apostle exhorts, Ephes. 6. 18. without distractions, 1 Tim. 2. 8. [For as the distractions arising from passion, must be avoided so must all others. B [...]field in loc.] Now, God looks at the fervency of the affection, and not at the elegancy of our affected speech; he delights in the lifting up of our hearts, and not of our voyce: [Non vox, sed votum, non musica cordula sed cor, &c. Oratio, est eleva­tio cordis ad Deum. Aug. [...]. per durabimus incumbe­mus.] Surely, this book hath quenched many good motions in Ministers hearts, and stifled, the Spirit of prayer, in them that used it, as all consciencious Ministers know, and have found it (many of them) by experience at best it hindred, (in regard of the great time bestowed on it,) many godly, from stretching out their affections in prayer, and powring out their supplications unto God, by making their request known unto him, and caused others rudely, perfunctorily, hastily, to passe over this duty, or else to read it with affectation, either of which, is no lesse then wil-worship.

9. Reason. It hath been sacrilegious, in robbing the soules of the people, of the [Page 153] praying gifts of their Ministers, upon any speciall occasion, but specially at the ad­ministration of the Sacraments, which was one part of their Function, to inter­cede between God and them, upon all occasions, and to praise him for them, up­on any speciall blessing received; Exod. 23. 31. Numb. 16. 47. Deut. 10. 8. 1 Chron. 23. 30. Acts 6. 4. Therefore neither Christ, nor his Apostles, pre­scribed any set form, neither to pray, nor praise before the administration of them, but only instructed us in the forms of consecration, without adding any more; Matth. 28. 11. and 26. 27. 26. Mar. 13. 22, 23, &c. hereby, teaching those that are Dispensers of his mysteries, to pray, and praise God, with, and for the people, according as Gods Spirit shall move, and enlarge their hearts.

10. Reas. It hath been in every age, and would, if continued, be a cause of end­lesse strife in the Church, and of raising differences and discord amongst the Mi­nisters thereof, whilest some applaud it as good; others condemne it as evill, and others connive at it, as tolerable; now, St. Paul adviseth us, Rom 14. 19. to seek those things which make for peace, and whereby one may edifie another with­all; and Rom. 12. 18. if it be possible, to live peaceably with all men, and by no means to give 1 Cor. 10. 31, 32. [Sith it may be left off without sin, and to retain it; is, and hath been, occasion of sin, Ergo, it ought to be taken away.] offence, ei­ther to the Jews, or to the Greeks, or to the Church of God, but to do all to Gods glory, and the peoples edifying, in faith, and love.

11. Reas. This books reading, together with the book of Homilies, was all the service expected from many Ministers, especially from Vicars Chorals, & country Curates, by reason whereof, idle, deboyst, at least illiterate, and many handicrafts men, were continually chosen to be Ministers, and ordained to be stewards of the mysteries of God, in as ample and large a form, as the most grave, and learnedst of our Divines, there being but one manner of [Vide the book of ordination of Mi­nisters.] consecration, by reason whereof, God was greatly dishonoured, Acts 6. 3. Heb. 5. 4. Rom. 10. 15. [How shall they preach, (de jure) unlesse they be sent of God.] his Word contemned, Jer. 23. 31. 1 Tim. 3. 4. this sacred Function disgrac'd, [Ridiculosa res est, imo magis periculosa speculator caecus, Doctor in­scius, praecursor claudus, prelatus negligens, praeco mutus. Gilbertus.] the souls, both of the ordainers, 1 Tim. 5. 22. and ordained, Act. 8. 19, 20. hazarded, en­dangered, if not Zach. 11. 16, 17. Hos. 4. 5. Mat. 22. 29. starved to death, by reason of these blind and dumb watch-men: For he is dishonoured, when they run before they are sent, as they must needs do, who are not qualified with gifts: his Word is contemned, when they are not apt to teach; this sacred office dis­graced, made ridiculous, by setting a blind man to watch, when the Wolf comes, an ignorant Pastor, to teach, by sending a lame man in a speedy message, a lazie Prelate to the great work, or a dumb man, to reprove the people, and to instruct them; the ordainers soules are hazarded, in laying hands suddenly on the unwor­thy [Page 154] and unfitting, whilest the sheep perish for want of knowledge, for the hire­ling being fled, the Wolf catcheth them, and scattereth them: [Vide the harmo­ny of Consessions, Sect. 11.] For, except a Priest be ordained for the work of teaching, he cannot take to himself the name of a Priest, or Bishop.

12. Reas. Lastly, the names, titles, and attributes of God, are hereby taken in vain, for it is impossible, in that time which is ordinarily allotted for this service, and as commonly, its usually read, that any man can with understanding and re­verence, and affection, as is due, relate, and reade them all, as in the book is pre­scribed. God commands our words to be few, Eccles. 5. 1, 2. [Ʋt commodius tibi caveas, à festinatione, & offensa ejus. Trem. & Jun. not. in locum.] And the reason is added, because God is in heaven, and thou art in earth; he is full of Ma­jesty, and wisdome, and thou art an infirm and sinfull creature: Vain repetitions and bablings, declare thy infidelity, in both these attributes; for either thou thinkest to be heard with the hypocrite, Matth. 6. 7, 8. for thy much speak­ing, (as Baals Priests, did 1 King. 18. 26. call on him, from morning to noon, O Baal! hear us: So we in our Letany, We beseech thee to hear us good Lord; and Lord have mercy upon us, Christ have mercy upon us, Lord have mercy upon us, which is above thirty times reiterated, and the Lords Prayer five or six in every morning service,) or else thou doubtest of his love, in granting thy first Petiti­ons, and so askest without faith, which is sin, Rom. 14. 23. Heb. 11. 6. James 1. 6. Or, lastly, thou questionest his omniscience, as if Christs words were not true, your Father knoweth what things ye have need of, before ye Matth. 6. 8. ask, and whatsoever ye ask the Father in my name, shall be granted, John 14. 13, 14. and 15. 7. and 16. 23. 1 Epist. Joh. 5. 14, 15. unto you.

Nay, 'tis to be feared, there is a great deal of sin in our prayers we use, in di­recting our Petitions to particular persons in the sacred Trinity, excluding the other two, or not using Christ as our Mediator in them, when as we are taught, that the Unity in Trinity, and Trinity in Unity, is to be worshipped, [Athana­sius Creed, the Catholique faith is this, That we worship one God in Trinity, and Trinity in Ʋnity, without confounding the persons, or dividing the substance.] and Christ hath taught us, to direct our prayers unto his Father, Mat 6. 9. in his Name, Ioh. 19. 23. being moved by his Spirit thereunto: In that day, ye shall ask me nothing; verily verily I say unto you, whatsoever ye ask the Father in my name, he will give it you; hitherto have you asked nothing in my name, Ask, and you shall receive, that so your joy may be full: And so the Apostle, Col. 3. 17. Whatsoever ye do, in word or deed, do all in the name of our Lord Jesus Christ, giving thanks to God, and the Father by him. [Besides, its enjoyned by this book, to reade Iowish fables, as Tobit, and humane commands, contrary to Tit. 1. 14. excluding the reading of other canonicall Scripture; and reading the Psalmes in the corruptest translation, omitting the tit [...]s, and some words in the [Page 155] body of the Text, adding and detracting from the Word, which is every where for­bidden, as Psal. 9. 16. & 92. 4. contrary to Gods prescript, Prov. 30. 6. Deut. 12. 32.] To close up all, if then this book be made no better then an Idoll by many, where­by the vulgar are Iull'd asleep in ignorance and superstition, in security, and luke­warmnesse; if thereby Gods ordinance he hindred, justled out, or at least short­ned, neglected, and his Word made of none effect by this tradition, if it be bur­densome and injurious to the painfull Ministers of Christ, and hath many unpro­fitable, superstitious, and scandalous ceremonies in it, (which hath occasioned much mischief, as in hindring the Ministers from the due execution of their of­fice, in being a meanes to raise persecution against them, whereby they have been dispossessed of their livelihoods, and liberties; also being an offence to the godly, both at home and abroad, and a stumbling block to the Papists, hardening them in their Idolatry and impenitency) if it hath hindred the spirituall worship of God, in most parts of its service, and caused the Ministers to neglect the gift of prayer, and the stirring up those gifts are in them, and the executing the speciall duty of prayer imposed on them: if thereby the people are deprived of the praying gifts of their Ministers, where they are, or at least ought, or might be; if it hath been, now is, and for ever, is like to be, a matter of endlesse strife, [Vide the Preface to the Directory.] and contention; if it hath brought in an ignorant Mechanick ministery, and thereby hazarded both the souls of the ordainers, and ordained, and of those poor ignorant soules, that are under their charge: if lastly, Gods Word is hereby corrupted, and the reading of it neglected, and Jewish fables read in the place thereof, in Gods service, and hereby occasion is given of Gods name be­ing taken in vain, to the abuse of his titles, and attributes, and if hereby the man­ner of his worship is not rightly observed, nor Word obeyed, as hath been de­clared, surely then, this book ought not any longer to be tolerated, but totally, and speedily to be taken away, and his spirituall worship to be set up, or else sure­ly his judgements will fall on us for this wil-worship. As for Episcopacy, and Church-discipline, are they not both as they are now exercised, cruell, and Anti­christian? cruell in their tyrannie, Antichristian in their ambition, and Prelacy? John Wickliffe (that great Champion of the Gospel, and Martyr for Christs sake) reckoned up [Fox Acts & Mon. vol. 1. p. 414. printed 1610.] the twelve disciples of Antichrist: as, 1. Popes: 2. Cardinalls: 3. Patriarchs: 4. Archbishops: 5. Bi­shops: 6. Archdeacons: 7. Officials: 8. Deans: 9. Monks: 10. Cannons and Prebends: 11. Friers: 12. Pardoners: this being one of the Articles exhibited to the Councell of Constance against him; nor is there any of these named in the Gospel of Christ, (unlesse it be Bishops, as they are Synonimous with Pastors, and Elders) and yet six of these we still retain, contrary to the Word, and the opinion of other Protestant Churches, for the latter Confession of the Church [Vide the harm. of Confes. printed at Cambr. 1586. In the latter Confes. of Helv. p. 344.] [Page 156] of Helvetia, saith of Archbish ops, Suffragans, Metropolitans, Archdeacons, &c. governours of that Hierarchy, both higher and lower, touching all these, we passe not a rush, what they have been in times past, or are now; it is sufficient for us, that for as much as concerneth Ministers, we have the doctrine of the Apostles, and therefore, knowing that those sort of Church-officers, are neither instituted of Christ, nor his Apostles, we teach that they are so far from being profitable, that they are pernitious, and hurtfull unto the Church of God: for the power thats given to the Ministers of the Church, is the same, and alike in all, and in the begin­ning, the Bishops, or Elders, did with a common consent and labour, govern the Church: No man lifted up himself above another, none usurped greater power, or authority over his fellow Bishops; for they remembred Christs Mat. 20. 26. [Christus, hic non dehortatur, nequis Rex sit, aut magistratu fungatur, sed dehor­tur, nequis inter ministros sui verbi quaerat praecellentiam ac potestatem. Beza in loc.] words, he that will be chief among you, let him be your servant: Therefore they kept themselves by humility, and did mutually ayd one the other in government and preservation of the Church; notwithstanding, for order sake, some one of the Ministers, call'd the assembly together, propounded to them matters to be consul­ted of together, did collect and gather the votes, and sentences of the rest, and as much as in them lay, provided that there might be no confusion, as Peter did, in the first Acts 15. 7. Councel in the Acts: who, for all that, was neither above the rest, nor had greater authority then the rest: so true is that of St. Cyprian, [Cypr. de simpli. Cleri. Apostoli & Presbyteri non de honoribus & sessionibus, his pugnatumest, sed summa humilitate convenientes ipsam causam inspexerunt. Areti­us in Act. Res prius in Apostolorum, & Presbyterorum conventu audita, utra (que) parte disceptatur, deinae cum plebo cōmunicatur, à Petro & Jacobo. Beza in loc.] the same doubtlesse were the rest of the Apostles, that Peter was, having an equall fellowship with him, both in honour and power, but the beginning hereof pre­ceedeth from unity; to signifie to us, that there is but one Church, and St. Jerome is very [Hierom. in Epist. ad Titum.] bold, before (saith he) that by the instinct of the Devill, there was parts-taking in Religion, the Churches were governed by the common advice of Priests, but after that, every one thought that those whom he baptized, were his own, and not Christs; it was decreed, that one of the Priests should be chosen, and set over the rest, who should have the care of the whole Church laid upon him, and by whose means, all schismes should be removed. But this order Jerome avoucheth not to be of God; for he straightway addeth, even as the Priests knew, by the continuall custome of the Church, that they were sub­ject to him that was set over them: So the Bishops must know, that they are above the Priest; rather by custome, then by prescript rule of Gods truth; for they should have the government of the Church in common with them, and therefore no man can forbid by any right [...] that we may not return to the old ap­poyntment [Page 157] of God, and rather receive that, then the custome devised by men. So far that Church: yea St. Hierome is [Hiero in Epist. ad Evagr.] plaine, in the old time, Churches were governed by the common consent of Preists, and at that time Bishops and Preists were all one; after, by custome of the Church, and not of the truth of the Lords Ordinance, Bishops were preferred before Preists, but yet, they must governe Churches together in common.

Now that both the prelacy, and power, which the Bishops in our daies arrogate to themselves, is not Jure Divino, but Antichristiano, is manifest from the word; for the Apostle tells us, 2 Thes. 2. 7. that the mystery of iniquity did then worke, onely he who now letteth, will let, untill he be taken out of the way, which learned Zanchy [Nos per mysterium iniquitatis, ipsum Antichristi­anismum, furtim Serpentem, una cum Haereibus ei viam sternentibus intelligamus: Jam enim fundamenta tirannidis Antichristi jaciuntur a Diabolo sed quae adhuc clam serpunt, nullo propemodum hanc impietatem subodorante: Zanch. in Epist. ad thes.] expounds thus: by the mystery of iniquity we understand Popery or Anti­christianisme it selfe, which by stealth, creeps together with those Haeresies, which make way for the same, for even now, the foundation of Antichristi­an Tyranny were laid by the Devill, but yet so, as they lied, and creeped close­ly, no man almost smelling the impiety thereof; Now if you will know what these foundations were, godly Bullinger will tell you, they were none other, but this Ambition, and Coveteousnesse, in the Clergie, and the exalting of Episcopacy, above Presbytery. For from the exaltation of Bishops, above Elders, or rather from the abuse of that custome, Antichrist had his beginning, Bulling. Serm. 58. in Apoc. for at the first saith he, the Apostles, and Aposto­licall men, were Ministers of Churches, and governed the Church, equally, neither did one, take upon him, more preheminence then another, which thing I am able to prove by many testimonies of ancient writers, if need re­quired. About the Councell of Nice and a little before that time, when Churches were greatly multiplied, were ordained, and customably received, Metropolitans, (instituted indeed by a laudable, but yet mans Ordinance,) viz. in every Province, or head City, was ordained a Bishop, or Pastor, which should have, as it were the oversight of the rest, and should serve for the cal­ling of Synods, and Assemblies: Yet was it diligently provided then, that he should not be called primate, (as our Archbishops are) because no man should thinke himselfe preferd aboue others, in power, but in order: This was confirmed by the Nicen Councell. Socrates lib. 5. Cap. 8. Eccles. Hist. so far Bullinger. Now these foundations of Antichrist being laid, Boniface the first, in the raigne of Theod. Jun. [Chadderton in his description of the 6. Ages.] began first, to take upon him dominion over the Churches of Affaicke, but was repressed by the sixth Affrican Councell, whereat was St. Austen. [Bul­linger [Page 158] serm. 58. in Apocal. pa. 177. English. After that began also the Bishop of Constantinople, to challenge to himselfe supremacy, for this cause cheife­ly, because that was the Courtly Pallace, and Metropolis of the Empire, but he also by many Bishops was resisted: amongst whom, Leo the first, Bishop of Rome was cheife, as appeares in his Epistles to the Emperour, and to di­vers Easterne Bishops, and this hindred his Ambition; shortly after another Bishop of the same sea, and spirit, afresh, required to have the supremacy gi­ven him, whom Pelagius, and Gregory the great, Bishop of Rome withstood, yea so eager was Gregory, that he affirmed, whosoever should usurpe the ti­tle of generall Bishop, he [Grego. Epist. vide the harmony of confession, sect. 11. out of the english confession pag. 361. printed at Cambridge. 1586.] was the fore­runner of Antichrist; that he did give unto himselfe a presumptious, prophane, a sacriligious, and Antichristian name, that he was also the King of pride, and Lucifer, which preferreth himselfe before his brethren; That he hath forsa­ken the faith, and is the vant curror of Antichrist: St. Cyprian [Cyprian de sim­plic. cler.] saith, all the Apostles were of like power amongst themselves, and the rest were the same that Peter was, & therefore it was said indifferently to them all, feed yee, indifferently to them all, goe yee into the world, & teach yee the Gospell: For there is but one Bishopricke, and a peece thereof, is perfectly, and wholy holden, of every perticular Bishop; and St. Hierome saith, all Bishops, wheresoever they be, whether at Rome, or at Eugubium, or at Constantinople, or at Rhegium, be, of all like preheminence, & of like preisthood, [Harmony of confessi. sect. 11. out of the english confessi. pag. 360.] But at last, Boniface the third, Bishop of Rome, by mony obtained of Pho­cas the Emperour, [Chadderton of the 6. Ages of the World, and Mr Fox his Acts and Mon. vol 1. pag. 108. By Phocas his constitution, Rome became head of all Churches, Heraclius the succeding Emperour cut off his hands and his feet. Fox ibid.] (who kil'd his owne Soveraigne Mauritius by a traiterous villany to aspire to the Empire Anno 613. or 607. as others,) to be called chiefe or universall Bishop) and thus Antichrist was enthroned; for after that (sayth Bullinger) he was taken of most part of the Westerne Bishops [Bullinger. in Apocal. cap. 13. ser. 58. pag. 177.] for Apostolicall, and many matters were brought before him to determine, whereby he got the favour of many Prin­ces, chiefly of France, by whose ayd he drove out of Italy both the Emperor of Greece, and the Kings of Lombardy, and brought Rome, and the best and most flourishing parts of Italy, under his owne subjection. Thus he that let in the Apostles time, being taken away, loe 2. Thess. 2. 7. 8. that wicked one is revealed, climing thereto by this usurped Prelacy.

Having thus proved the originall of this Antichristian Hierarchy, please you to see the confession of the rotestant Church of France, [Harmony of [Page 159] confessi. sect. 11. Art. 29. 30.] we beleeve that this true Church, ought to be go­verned by that regiment or discipline, which our Lord Jesus Christ hath esta­blished, viz. so, that there be in it Pastors, Elders, Deacons; and again, we be­lieve that all true Pastors, in what place soever they be placed, have the same, and equall authority among themselves, given unto them under Jesus Christ, the only head, and the chief and alone universall Bishop: And that therefore it is not lawfull for any Church, to challenge unto it self dominlon, or soveraignty over any other Church: See also the Belgique Confession in this matter, [Har­mony, ut supra, the Confession of Belgiq. Art. 30.] The spirituall regiment which God himself hath delivered in his Word, and by which the Church ought to be ruled, and governed, are Pastors and Ministers, which preach, and righty admi­nister the holy Sacraments, and Elders, and Deacons, of whom the Senate of the Church may consist, that by this means true Religion may be preserved, sincere doctrine in every Place maintained, and spread abroad, that vicious and wicked men, might after a spirituall manner be rebuked and amended, (and, as it were, by the bridle of discipline) kept within compasse, that the poore in like man­ner, and those that be afflicted may be relieved; either with ayd or com­fort, according to the severall necessity of every one: Again, [Harmo­ny, ut supra, Art. 31. pag. 263.] in what place soever the Ministers of the Word of God do keep, they have all of them the same, and equall power and authority, being all of them the Ministers of Christ equally, who is the only and universall head of his Church: But leaving humane authority, I proceed to divine.

1. Reason. First Christ forbids all Prelacy and superiority, amongst his Apostles, Matth. 20. 25, 26, 27. and consequently amongst his Ministers, who suc­ceeded them; it shall not be so amongst you (viz. to exercise dominion and authority, one over another in the Church, as its in the State) but he that will be chief among you, let him be your servant. There must be no Lording, or over­ruling Gods heritage, 1 Pet. 5. 2. [ [...].] much lesse over his Embassadours, 2 Cor. 5. 20. who are all sent by one Commission, Mat. 28. 19, 20. in one Message John 3. 25. with equall power, Acts 26. 18. So that it was neither lawfull for Princes, to derive the power of civill Judicature, [Har­mony of Confession, sect. 11. 3. Observ.] unto Bishops, nor for the Bishops to take it when it was offered, because our Lord hath so distinguished these two, as he hath also severed them, the one from the other, he alone is both King and Prophet of his Church, he is the universall and 1 Pet. 2. 25. chief Bishop of our souls, whom all must hear, Matth. 17. 5.

2. Reas. Secondly, if Bishops were an office [Priore loco, functiones Eccle­siasticas partim extraordinarias, & temporaneas ut Apostolos, Prophet [...], Evan­gelistas, partim ordinarias & perpetuas, ut Pastores & Doctores comm [...] orat. [Page 160] Bezae not. in loc.] different from Elders, and Pastors, no doubt but the Scrip­ture would have distinguisht them, when it records all sorts of Church Offi­cers, as 1 Cor. 12. 28. there are first Apostles, secondly, Prophets, thirdly, Teachers, after that Miracles, then gifts of healing, helps in government, di­versities of tongues; heres no mention of Bishops, unlesse they will under­stand them by helps in government which is three degrees below Tea­chers, which surely the Bishops will never allow of: And so Ephes. 4. 11. there are Apostles, Prophets, Evangelists, Pastors and Teachers, all which Christ gave, and which indeed are sufficient, for the perfecting of the Saints, for the worke of the Ministry, for the edifying the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullnesse of Christ; now sith the word of God which is able to make the man of God perfect, through­ly furnished unto every good worke, hath not distinguisht them, but contra­riwise, where the office of a Bishop is spoken of, there every perticular thing required therein, belongs to every Pastor, or Minister to observe, as ap­peares 1 Tim. 3. 2. to the 8 verse. And Titus 1. 6. to the 10 verse, as name­ly to be blamelesse, The husband of one wife, having faithfull children, not accused of [...]yo [...], or unruly, not selfe willed, nor soone angry, nor given to wine, no striker, nor coveteous, but a lover of hospitality, and of good men, sober, just, holy, temperate, holding fast the truth:) Ergo they are not diffe­rent. Christs Bishops, Teachers, Pastors, are all one, though Antichrists be not.

3. Reas. Thirdly, the preaching Elders, we read of in the Scripture, were Bishops, thus those Elders Titus was to ordaine; in the 5 verse he enjoynes him to ordaine Elders in every City, and shewes how [Titus 1. 5. 6. 7. it was in the 5 [...] and its [...], in the 7.] they ought to be quali­fied, that are to be ordained. Verse 6. if any be blamlesse, the husband of one wife, having faithfull children, not accused of riot, or unruly, and in the 7 verse he changeth the name Elders, into Bishops, giving a reason, why they must be thus qualified, in regard of the office of a Bishop or Elder, who must be blamelesse, as the steward of God, not selfe willed, not soone angry &c. And so Acts 20. 17. St Paul sent to Ephesus and called the Elders [...], verse 17. of the Church; and these men he bids to take heede unto themselves, and to all the flocke, over which the Holy Ghost had made them Bishops, [...], vers. 28. to feed the Church of God, which he hath purchased with his owne bloud. Nor were there any other Church Officers at Philippi, then Bishops Phil. 1. 1. and Deacons: by Bishops, understanding those that ruled and taught them, by Deacons those who were the Stewards of the Churches stock. So Beza expounds it. [Episco­porum [Page 161] nomine, eos qui verbo & gubernatione praeerant, diaconorum, eos qui Eccle­sia aerarii essent oeconomi intelligit. Beza in locum.] it; and indeed promiscuously in Scripture are these two names oft taken, hereby shewing, that they both signi­fied the same persons; nor doth the Word of God declare to us any other ordina­ry officers in the Church, then Bishops and Deacons, which are sometimes called Pastors, Teachers, Elders, Ministers, Stewards, Embassadors, Doctors, of these two alone, the duty is prescribed; and because they were one, therefore the duty of an Elder, or Teacher, is no where prescribed, but under the office of a Bishop; Nor did the first Primitive Christians know any difference between them; in­deed, I finde in the third Epist. of St. John, who was the longestliver of the Apostles, that he therein blames Diotrephes, for loving to have the preheminence. 3 Epist. Joh. vers. 8. [Ambitio & avaritia, duae pessimae pestes, presertim in eis qui aliquod Ecclesiasticum munus sustinent, in persona Diotrephis damnantur. Bezae not. in loc.] he was the first upstart Prelate we reade of, whom he there sharply rebukes, and threatens to punish for his prating malicious tongue, and for his am­bitious and uncharitable deeds, and for his covetous and vain-glorious heart.

4. Reas. Fourthly, we read of many: Phil. 1. 1. Acts 20. 17. 28. and 14. 23. Tit. 1. 5. 7. Bishops together belonging to one Church, but never of many Churches, much lesse of all the Churches in a large Shiere, or two, belonging to one Bishop in the Scripture: Ergo, it was not from the Spirit of Christ, but of Antichrist, that first ordained Prelacy and Episcopacy, as its now exercised in most parts of the Christian world: For tis not without an Emphasis, that which Saint Paul gives in charge to Titus, to place Presbyters or Bishops, in Greek, [...], which Beza, and Erasmus render, Oppidatim, in every town, where might be a convenient assembly, and these also in every town are [...], in the plurall number. So far was it from having oneman in a Province, or Countrey; yea, St. Paul commands the Elders of Ephesus, to take heed to themselves, and to all the flock, [ [...],] not flocks, neither in the duall, nor plurall number; this was one speciall difference, between the Apostles and other Bishops, that they had care over all other Churches of Christ, throughout the world, 2 Cor. 11. 28. as St. Paul confesseth; and Zanchy well notes, [Apostolus non certi [...] sedi­bus & locis aligaretur, sed ubi (que) locorum auctoritatem plantandi Ecclesias haberet. Zan. in Exp. Ep. ad Eph. c. 1.] that the Apostles were not tied to any place, but eve­ry where had authority to plant Churches, as is plainly manifest in the Acts of the Apostles; but Bishops were tyed to some flock, or someparticular Congregation.

5. Reas. Fifthly, there were no greater ordinary Church-officers or Rulers, then those Elders who did labour in the Word, and Doctrine, who were therefore accounted worthy of double honnour, 1 Tim. 5. 17. as St. Paul commands Ti­mothy to see performed; and therefore, either these were Bishops, or at least they could not be exalted above them, nor were they in the Apostles times, but after­ward [Page 162] one of the Elders, (for the preservation of unity, and to avoid schisms) by way of excellency, was called Bishop, for order sake, yet for many yeers he did no act of power, but with the consent of Presbytery, and also with consent, and in the presence of the people, [Euseb. Eccles. Hist. lib. 6. cap. 35. Cypr. lib. 3. Epist. 10. & lib. 1. Epist. 3. Causab. advers. Baron. exerc. 15. Numb. 28.] For till Dionysius, Bishop of Rome, rashly and presumptuously inven­ted the Hierarchy of Angels, intruding himself into those things he knew not, vainly puft up with his fleshly mind; the Church knew no distinction of Pa­rishes, for two hundred yeers space; for it was he (they say) distinguisht and made division of parish Churches, [Chaddertons ages of the world.] and Diocesses, circa Annum 277. and then shortly after came Gaius, circa An. 295. and he distinguisht the degrees of orders, to Priesthood in the Church, [Chadder­ton, ut supra.] Now, if before there were no particular parishes, nor distinction of Ministers, what power could the Bishops have over their fellows, [Fox Acts and Mon. in the second Persecution. Par in parem non habet imperium.] equalls, or what power to visit other Churches, and execute jurisdiction over those, were not? Christ willeth, saith Mr. Fox, [Fox Acts & Mon. 1 vol pag. 6. printed 1610.] all worldly States to be subject under their superiour Rulers, and Ma­gistrates, in whose regiment is dominion and subjection: And which are not in the regiment of Christs spirituall Kingdom. We read oft in the degrees of old Councels, that there was an equall degree of [ [...]. ex Concil▪ Constant. 2. cap. 36.] thrones, and of honour amongst Priests, and Ministers. That all Bishops were of like merit, [Fox, ut supra, pag. 8.] and of like honour, and all successors together of the Apostles, [...], [Dion. Areop. in Mr. Fox.] [...] of equall order, and of like honour amongst themselves.

6. Reas. Sixthly, the [...]eys of the kingdome of heaven were equally given to all the Apostles, John 20. 22, 23. and from them conveyed to all Ministers succes­sively, equally, and so to every Church, and Congregation; so that where two or three are gathered together in Christs name of these Ministers, Christ is in the midst of them, and whatsoever they shall bind or loose on earth, shall be bound or loosed in heaven, Matth. 18. 17, 18, 19, 20. and therefore the jurisdiction which our Bishops challenge herein, is fraudulent and injurious; and the reason thereof is, because the government of the Church, was of old, and is still commit­ted to the Elders, Heb. 13. 17. and 1 Tim. 5. 17. and how shall, or how can they govern without this power? Surely Christ never severed the key of order, from the key of jurisdiction, but alwayes joyned them together, when he gave them: as the Evangelists witnesse, Mat. 16. 19. and Job. 20, 22, 23. Indeed the lawyers amongst the Jewes, Luke 11. 52. took away the key of Knowledge from the common people, and so have the Prelates the key of jurisdiction from the Elders: and doubtlesse there is a we belongs to both, in that they sever those [Page 163] things, which God hath joyned together. [Illa autem potestas communis est omni­bus ministris. Camer. Promulgatio enim remissionis peccatorū per fidem in Christ [...], & ira Dei, declaratio retinendis in credulorū peccatis summa est Evangelicae praedi­cationis. Beza in Jo. 20.] But this is a sin proper to Antichrist, who grants to Chan­cellours, Commissaries, Officialls, the key of jurisdiction, who never had the key o [...] orders, and sacrilegiously take away the key of jurisdiction, (for to maintain their Prelacy and covetousnesse,) from those Ministers, who are equally Ministers with them; the confession of our Church is plain, though the practice be contrary [Har­mony of Conf. sect. 11. out of the English Conf. Art. 7.] and ill; seeing one manner of word is given to all, and one only key belongeth to all; we say that there is but on­ly one power of all Ministers, as concerning opening and shutting: as touching the Bishop of Rome, for all his flattering Parasites sing this in his ears, To thee will I give the keyes of the kingdome of heaven, (as though these keyes were fit for him alone, and for no body else) Except he go so to work, as mens consciences may be made pliant, and subdued to the Word of God, we deny that he doth either open, or shut, or hath the keys at all, and although he taught and instructed the people (as would God he might once truly do, and perswade himself it were at least any piece of his duty) yet we think his key to be never a whit better, or of greater force then other mens; for who hath severed him from the rest? Who hath taught him more cunningly to open, or better to absolve then his brethren? all which may most justly be retorted on the Bishops. For, seeing one manner of word is given to all Ministers, by God, and one only key belongeth to all, we conclude therefore, that there is but one only power, belonging to all ministers: as concerning opening and shutting, and as touching all Diocesan Bishops, although their flattering Chancelors, Officialls, Registers, Civilians sing this in their ears, that the keys of ordination, and jurisdiction belong alone to them, (as being fit alone for them, and for none else) except they go so to work, as mens consciences may be made pliant, and be subdued to the Word of God, we deny that they do either open, or shut, or have the keys at all, and although they taught and instructed the people, (as would God they would once truly do, and perswade themselves it were at the least any piece of their duty) yet we think their key to be never a whit better, or of greater force then other mens, for who hath severed them from the rest? or who hath taught them more cunningly to open or better to absolve then their brethren? surely not God, nor Christ, and if not, who then?

7. Reas. Seventhly, the Elders were to be ordained by the imposition of the hands of the Presbytery, 1 Tim. 4. 14. for that gift was conferred on Timothy, by their laying on of hands: so Bamabas and Saul, (though Apostles) were se­parated unto the work whereunto the Holy Ghost called them, by the Elders, fasting and praying, and laying their hands on them, and after sending them away, Acts 13. 2, 3. and Timothy is commanded to lay hands suddenly on none, [Page 164] 1 Tim. 5. 22. [Ne temere quosvis ad Ecclesiasticam ullam functionem admine quantum videlicet in te est. Camer. Nullius hac in re stultitiae; aut minus recto af­fectui favens alienam culpam in te derivato: si quid à collegis perperam fiat tuam conscentiam puram servato. Bezae not. in Tim. 5.] and though other more licenti­ous, or covetous Elders, should by their laying on of hands, consecrate unworthy and unlearned men, unto the Ministry, without his consent, yet must not he be partaker of other mens sins, viz. neither of the persons, who being unworthy are ordained, nor of these unwise Elders, who for feare, favour or profit, ordain such men; which plainly shews, that even the power of ordin [...]ion (which is the chief thing our Bishops challenge to themselves) was as well in the rest of the Elders, as in Timothy, though they might use it unlawfully: A Priest, and a Bishop, saith the Church of Wirtemberg, are all one, [Harmony of Confes. sect. 11. out of the Confes. of Wirtemberg.] And whereas its objected, that Timothy and Titus were Bishops of Ephesus and Creet, as in the postscripts appears to their Epistles, and that they were commanded by Saint Paul, to ordain Elders; and therefore that this power belongs only to the Bishops, I answer: First, they were both Evan­gelists, as appears, 2 Tim. 4. 5. and Tit. 3. 12. and so as Evangelists, not Elders, or ordinary Bishops, were not tied to any certain Church, but to attend and fol­low the Apostles, finishing their work, in planting and watering Churches where they came, being left in those places, to execute what was left undone by the Apostles: Secondly, though they were, or might be chief in setting things in order in the Church, both in ordination, and jurisdiction; yet did they not per­form these, but with the consent of the Presbyters, as appears in Timothies lay­ing on of hands with other Elders, 1 Tim. 5. 22. and in that other Elders might ordain without him, otherwise he could not abstain from their sin. I will con­clude this point with the Observator upon the confession of Ausburg, [Harmon. of Confes. printed at Cambr. 1586. sect. 11. out of the Confes. of Ausburg.] There are three kinds of Bishops may be reckoned up: First, Apostolicall, which is in­deed the Apostles Bishops, and is common to all persons and Ministers of the Word: The second is Ecclesiasticall, and is a Bishop in order, not in degree, which came in by an old invention of mans appointment, and not of Gods ordi­nance: The third is Satanicall, Tyrannicall, Antichristian, whereby at first, Diocesses, after Provinces; and at last, the whole Church, was under the power and jurisdiction of one Bishop, which as yet flourisheth in the Romane, false named Church, which we detest, as a most certain pestilence of the Christian Church; and yet this is the discipline, with vi, & armis, must be maintained as Jure Divino, which plainly appeares to be Antichristian, if not diaboli­call; their cruelty in practice that use it, and impiety in doctrine, will plain­ly declare the same, viz. That they are farre from observing the spirituall, regiment, which God hath delivered in his Word, and therefore justly hath God [Page 165] powred out the viall of his wrath, as was fore prophesied Apoc. 16. 10. on the seat of the beast, which is this Episcopall and Prelaticall power of the Cler­gie [Cottons exposition of the 7. vialls.] whereby the Beast came to be enthro­ned in his seat, and continueth there still sitting, so that now their power and authority is ecclipsed, their monarchicall government darkned, Revel. 16. 10. 11. [Quinti Angeli Historia, duabus plagis Regnum Bes [...]iae affigentis, foris tenebris, intus ulceribus doloribus (que) gravissimis, in universo Regno, quibus malo­rum conscientiam afficeret & obfirmationem per vicacissimam Idololatrarum castiga­ret, unde perturbatio orta est furibunda, ex perturbatione indignatio, insania (que) [...] in Deum frendens, & in scipsam injuria eff [...]ciem. Junius in locum.] and they are mad with rage against themselves, in that they suffered the Puri­ [...]ans at all to live, or made any pacification with the Scots, or called a Par­liament, and because of the paines they suffer, both in their honours, goods and persons, they blaspheme the name of God, writing, and speaking against the knowne truth, and hardning themselves in wickednesse, for the maintai­nance of their former honours, and revenews, they have not repented of their sins formerly committed, to give God the glory, by an open and humble con­fession thereof: for although their doings both in the high Commission, Starchamber, and other inferior Courts, Conclaves and Consistaries openly proclaime their cruelty, by molesting, silencing, suspending, yea and depri­ving as much as in them lay most of the godly Ministers of the Kindome (such as allowed not their superstitious and humane inventions, and ungodly ceremonies) exposing them to their fury making them the spectacle of their indignation, and accounting them as the off-scouring of all things, adjudging them as enemies to the State, disturbers of the Church, schismaticall Teach­ers, men unworthy to live, (who indeed then were holy, and religious men, such as of whom the ungratefull world was not worthy) yet have they not recanted of this their malice, and hypocrisie, covetousnesse, or vaine-glory: Therefore as Christ sayth of the Pharisies, Scribes, and Doctors of the Law in his time, who spoke against, and persecuted the knowne truth, so may I of these men who have persecuted his members; and also of those who are persecuted by them; Blessed are ye when these men hate you, and seperate you from their company, and excommunicate you, reproaching you, and casting out your name as evill, for the sonne of Mans sake: Luke 6. 22. [Haec autem sententia piis omnibus, praecipue vero electis Christi ministris maximam consolationem adforre solet. Camerar.] rejoice ye and leape for joy, for your reward is great in heaven. But unto those Bishops and Prelates of the An­tichristian Hierarchy (who loved the highest place in the Synagogues, and to be called of men Rabbi, Rabbi, or Luke 22. 25. [Benefactores, pastores non ad dominandum, sed ad serviendum vocati sunt. Bez. in. loc. Quoties auditis d [...] [Page 166] Regno Calorum quod uti (que) spirituale est, nec minus differt a Regno mundi, qu [...] terra differt à Caelo, nolite vobis fingere talem speciem rerum qualem videtis in Reg­nis terrenis. Camer.] [...] gracious Lords, who enjoyed temporall Lord­ships and usurped Dominions over their brethrens consciences, and meanes, who declared their pride like Sodom, Esay 3. 9. and with the Peacocke the embleme of it, must have their silken traines carried after them, imitating here­in that Son of perdition, that man of sin (who cares onely for great revenews, and multiplying dignities, though got by murder, and cruelty, fraud, and hy­pocrisie,) who have devoured the peoples goods, and nothing cared for their soules, starving them by their seldome preaching, and lesse earing for the flocke; who kept their brethren as slaves, or at least their hirelings, who followed Antichrists Lawes, Constitutions, Decrees, and injunctions, for the most part, flat contrary to Christs Doctrine, and Word (as I will instance in some few perticulars.) Consider how opposite they are to Gods Word in their inventions, and practise: For besides their bowing downe to Altars, erecting of Images in Churches, bowing at the verball name of Jesus, cros­sing in baptisme, and dedicating the infant to the service of Christ by that signe, and other superstitions before mentioned, flat contrary to Gods word, Deut. 5. 8. and Numb. 15. 39. 40. by reason whereof the two first Comman­dements are broke, first in the third commandement, God requires not to take his name in vaine, but to sweare in judgement, justice and truth, Jer. 4. 2. [Judicium discretionis ex parte jurantis, ut neque sit falsum, neque illicitum, quod per juramentum confirmatur, & justitia per quam confirmat quod licitum est: judicio vero caret juramentum incantum; veritate autem juramentum mendax, justitia au­tem juramentum iniquum sive illicitum. Aquin. 22. dae. q. 89. Ar. 3. c.] but these give and allow of generall oaths ex officio, wherein the party knows not what he sweares to, and which cannot possible sometimes be kept, with­out great sinne, and danger: that impossible oath of Churchwardens and Sid [...]men: also the blind oaths of Canonicall obedience, to Ordinaries and to the observation of the popish statutes of the Universities, and for the maintenance of their pride, superstition, and ceremonies, and in all, or most of which, the name and honour of God is prophaned, polluted, mens consci­ences burdened, and a great deal of sin committed, and so there wants judge­ment, truth, and righteousnesse, which are the three proper ingredients for this physicke.

Secondly, God commands us to keepe holy the Sabbath Day, Commande­ment the 4. [Heylin, Pocklington, Brierwood contra Byfeild, Dr Prideaux in lect. de Sab.] They say there is no Sabbath, and there fore tolerate playing, dancing, sporting, fighting, and finding their owne recreations on that day, which is opposite to his word, Esay 58. 13. thou shall not doe thine owne [Page 167] wayes, nor find thine own pleasures, nor speak thine own words, but these Ar­minian Prelates, made this command of God which is guarded of either side with three other commands, to be void, and of none effect; but only of humane con­stitution, and not from any obligation of the Word, or Gods command.

Thirdly, Gods requires or commands us, to hearken unto, and obey his Word only, both in doctrine, Isai. 1. 20. and discipline, for this is able throughly to fur­nish the man of God, and 2 Tim. 3. 17. to make him perfect to every good work; they say, we must follow and obey the Cannons, Injunctions, and Traditions of the Fathers, and of the Church, or rather of the Synod, of these Bishops, Prelates; yea, they punish the violation, and speaking against these, with far greater pu­nishment then they do the violation and speaking against the commands of God, as appears in their 3, 4, 6, 7, 8, 9, 10, 11, 12. Eccles. Cannons, agreed in the Sy­node of London, 1603. where excommunication, which is the severest cen­sure of the Church, is the least punishment, on the breach of either of them; yea, and that in most of them, ipso facto, and no restitution from this censure, but from their Pope, the Archbishop, being herein plainly Antichristian: For, but to speak against any of their humane traditions, vain ceremonies, as being either wicked, or superstitious, or such as godly men may not with a good conscience use; this is excommunication, ipso facto, when lo, let a man curse, or swear, ab­stain from his service, prophane his Sabbath, be drunk, lie, or commit fornicati­on, &c. If he will pay his mulct in Court, or compound secretly with the Chan­cellor, Archdeacon, Register; yea, sometimes, if but with the Paritor, his offence is presently remitted; and for many of these, never called in question; but if he be absolved, his fine being paid, presently he hath his pardon, or indulgence, al­though his own Minister be offended, and the whole Congregation scandalized, and yet having his Quietus est, from the Court, or Letters of dismission, he must be received to the communion, nihil obstante.

Fourthly, Christ tells us, the labourer is worthy of his hire, Mat. 10. 10. and tis St. Pauls command to all Christians, Gal. 6. 6. Let him that is taught in the Word, communicate to him that teacheth him in every good thing; nay, tis Gods own ordination, 1 Cor. 9. 13, 14. that they which preach the Gospel, should live of the Gospell, as they that wait on the Altar were partakers of the Altar: Also that they are worthy of double honour especially, 1 Tim. 5. 17. [honour double, of reverence, of maintenance.] who labour in the Word and doctrine: For, thou shalt not muzle the mouth of the Ox that treadeth out the corn; but these fru­strate all these commands of God by their words, and doings; for they say, ten, or twenty pounds stipend, is sufficient by the yeer, for a Curate, the lesser and privie tithes belong only to the Vicar; tis for a sacrilegious Bishop, or Lay-Gentleman, for a prelaticall Prebendary, or Monkish Dean and Chapter to have the greater tithes; for perhaps, preaching once a yeer at a Cathedrall, or over-seeing [Page 168] a Curate read prayers, and getting a Sermon to be preached once a moneth, and for this or the like only service, I have known those have had six hundred, eight hundred, nay, thousands of pounds yeerly: The Bishop of Winchester, as I am informed by honest men, hath had five or six thousand pounds yeerly income, seven yeers together, and yet never did preach one Sermon in his Cathedrall. But this sacriledge, and ungodly deeds of Prelates, and double beneficed men▪ might not be spoken against, none of the inferiour Clergie might move their tongues against them, on perill of suspension, [As of old the Prelates against the Lollards, Wicklivists, Lutherans: So now of late, against the Puritans, Noncon­formists, Calvinists, as they stiled them, when they vented their spleen and malice.] deprivation, excommunication, losse of liberty, members, and sometimes life it self.

Fifthly, St. Paul commands, that a man, 1 Cor. 14. 11, 12, 13, 14, 15. speak, and sing, Col. 3. 16. and Epist. 5. 19. in the Church, that all may understand, what is spoken or sung: For, if I (saith he) know not the meaning of the voyce, I shall be to him that speaketh, a Barbarian, and so he to me; for as we must pray with the Spirit, and understanding, so we must speak, and sing with the Spirit, and understanding; we must teach and admonish one another in Psalmes and Hymnes, otherwise, though thou speak, and sing well, yet thy brother is not edi­fied; therefore the Apostle would rather speak five words with his understan­ing, to teach others, then ten thousand words in an unknown tongue: but our Bishops, and Prelates, are of a contrary opinion and practice; who have their psalmes, confessions; yea, prayers sung out with such theatricall musick, and voyces, as sackbuts, organs, cornets, &c. That the ignorant, and vulgar sort of people perceive nought but a noyse, understand not a word, no, not so much as Amen, tis so tossed and quavered up and down, with the warbling tongue, and frisking of the ayr; so that should a Turk, or unbeliever, come into the Church, they might well say they are mad, 1 Cor. 14. 23. For, instead of teaching, and ad­monishing one another heteby, they corrupt and defile one another; The [Cornel. Agrip. in lib. de vanitat. scient. cap. 17. circa finem.] zealous Frier complained of it long since, that such liberty was used in Cathedralls, that prophane and ob­scene sonnets were played on the organs, equally, in the midst, with divine ser­vice, and those pious duties, and holy prayers, even that one not excepted, which Christ commanded to say, not sing forth, are sung forth, not with humane, but rather belluine noyses, made with lascivious musick, and great cost, not for the better understanding of the hearer, nor for the greater elevation of the minde to Godward, but rather to provoke to uncleannesse, and to stir up lust, whilest the Choristers neigh forth the treble, others roar aloud the tenor, others baul forth the counter-tenor, others bellow forth the mean, and others groan out the basse; and so they cause indeed, a great noyse to be heard, but nothing of the matter, which [Page 169] is sung, is understood, no, not so much as the words: but the power of judge­ment, is taken away together, both from the ear and mind; and indeed, [Cum mihi accidit, ut me amplius cantus quam res quae canitur movet, poenaliter me pec­care co [...]fiteor, & tunc mallem non audire cantantem. Aug. Confes.] Austen con­fesseth, (who was no hater of Church-musick) when the melody of the musick moveth me more then the matter sung, I confesse my self to have grosly sinned, and then my singing offends me; which is alwayes in our Cathedralls, where men unskilfull in the art of musick, cannot understand what is sung; and there­fore come often, more to be delighted with the melody of the musick, and voyces, then with the divine matter of the Psalms and Hymnes: Aquinas therefore calls it Judaizing, which is, [In veteri testamento, instrumenta corporalia aliquid figura­bant: sed nunc uti Judaizare videatur; preterea tunc, populi duri erant, & car­nales, unde erant per ejusmodi instrumenta provocandus: sednuns non est cadem ra­tio, nam musica instrumenta magis movent ad delectationem, quam per ea formetur interius bona dispositio. Aquin. Sum. 3. par. q. 91.] not lawfull under the Gospel, nay, in truth, musicall instruments, they allure rather to carnall, then spirituall de­light, instructing more the ear, then the heart, and delighting the flesh, rather then the spirit; yea, there is this sin more in it, that many tradesmen, and ignorant persons are made Ministers, and Deacons, only to sing, that they may be capable of Vicars Choralls places, which is quite opposite to Gods Word: our Bishops herein, laying hands on the unworthy, 1 Tim. 5. 22. and partaking with them in their sins, Tit. 1. 6, 7. making those Pastors, or at least Deacons, who have no Acts 20. 28. flock to oversee, not Acts 6. 2, 3. tables to serve. But this invention came from Satan, and by the man of sin, into the Church, who instituted the Masse, which cannot be well performed, without these inferiour officers; for when Leo the ninth, degraded, [Chaddertons ages in tempore Leon. 9] a sub-Deacon for sing­ing out of tune, or at least not singing the Epistle in the Romish tune, the Arch­bishop departed from the Altar, and said, he could not proceed in his masse, with­out his subdeacon, and so the Pope was fain to restore him again to his former de­gree: And how our Cathedralls can stand without these I know not: What a simoniacall intrusion this is into the Ministry, every godly man seeth, that such so ordained, they are Antichrists, not Christs Ministers, all whom he commands to baptize, and to preach, and to feed the flock, Mat. 28. 20. which, how well able these are to do, let the world judge: if Peter, adjudged it justly, a horrible crime in Simon, Acts 8. 20. to offer money to obtain this gift, how haynous it is for both the ordainers, and ordained, the one to give, the other to receive this gift, only for to get money? singing will not serve the tum at the day of judgement, Satan may say to these, as he did sometimes to the seven sons of Sceva, Acts 19. 15. Christs Apostles and Pastors I know, his Evangelists and Deacons, but who are ye? who made you Ministers, Deacons, will Christ surely ask? and then they [Page 170] must needs answer their voyce, their profit, or the like, made them give the Bishops their fees, and they entertained them afterward in their quires; for they cannot say it was Gods call, or the motion of his Spirit, who sets none awork, but fur­nisheth them with gifts, and rather then they shall want, will work a miracle, Acts 2. 4. But Aquinas, [Consuetudo valde est reprehensibilis, ut in diaconatus ordine constitutus, modulationi vocis inserviunt: quos ad predicationis officiū & stu­dium Aelemosynarum vacaro congruebant. Aqu. Sum. 3. par. q. 91.] long since, out of St. Jerome, sharply censures such: yea, learned Zanchy, [Zanc. in Epist. ad Eph. cap. 5. 19.] tells us, that those songs which are studied, (as all pricksong is) in the singing, to withdraw the singers minde, or else so warbled forth, as to hinder the auditor from understanding it, whereby either of their devotions is slackned, is naught, and to be left as sinfull; therefore did holy Athanasius (who was the mirror of faith in his age) altogether, and that justly, condemn musick in Churches, well knowing that God looks for our making of melody in our hearts, our sing­ing with grace in our hearts, making melody to the Lord, Col. 3. 16. [Non vox, sed votum, non mus [...]ca, &c.] And yet alas, these lazy Songsters devour, too much of the Ministers holy things, having many of them, more means for the prophaning of Gods Word, and using it irreverently, without under­standing, then many godly and painfull Ministers have, for preaching sincerely the same; and yet this is the only, or at least the greatest care of Cannons Resi­dents at Cathedralls; these are the flock they oversee, the succentor being one chief dignity in those Churches, and the Dean and Chapter their Bishops or over­seers to look that they be present, and sing lustily in the quire, secundum usum Sa­rum, or Bangor, so purely Antichristian is our Church in this thing.

Sixthly, Gods requires of all his Ministers, that which St. Paul did of Timo­thy, 2 Tim. 4. 2. to preach the Word, to be instant in season, and out of season, to reprove, rebuke, exhort, with all long-suffering, and doctrine; and this charge is given him in the presence of God, and of the Lord Jesus Christ, as he will answer it at the judgement-seat in the last day, and as he hopes to enjoy heaven; for he well knew, there was a heavie wo belonging to them, if they preacht not the Gospel, for such a necessity is laid on all Pastors 1 Cor. 9. 16. and Ezek. 34. 2. and cap. 3. 20. in their office, to take heed to themselves, and to all the flock over which the Holy Ghost hath made them Bishops, Acts 20. 28. to feed the Church of God, which he hath purchased with his own blood: Verbis & Exemplis, viz. with the sincere milk of the Word, that they may grow thereby, 1 Pet. 2. 2. in publike speaking, as the Oracles of God, 1 Pet. 4. 11. and in their lives, following St. Pauls example, who, though he had the care of all the Churehes coming on him daily, 2 Cor. 11. 28. yet when he resided at Ephesus, he kept nothing from them that was profitable, but shewed it them, and taught them, both publikely, and also privately, from house Acts 20. 20. to house, and therefore commanded [Page 171] those Bishops or Elders he left there behind him, when he departed, to [Non ad o [...]ium vocavit, sed ad vigilantiam, quod esse Episcopum, ne putes dignitatis & ho­noris esse titulum, falleris, laboris est nota, inspector debet esse, & lustrare passim, qua parte laboret grex, qua sit medicina illi occurrendum. Aretius com. in Act. Apost.] watch, and remember, that for three yeeres space he ceased not to warn every one, night and day with teares, and yet he coveted no mans silver nor gold, or apparell, but shewed them all things, Acts 20. 31. to the 35. wherein they ought to follow him in his example; but alas, how far is our discipline from these divine injunctions? For many of our Bishops and Prelaticall Clergie, and Bi­gamos Priests, preach very seldome, if at all; for having many Cures, most of them, and dignities in Cathedralls, they either reside at your Majesties Court, ambiti­ously gaping for honour and preferment, or at least attend on their Cathedrall de­votions overseeing the quire, and the letting forth of their Mannors and Parson­ages impropriated: the best of them, reside but now and then on their livings, nor is it possible that they can do otherwise; for besides, that its contrary to their order (who were before regular Monks, but are now secular Cannons, tied to some residence, and service on their Cathedralls, as their very name Cannon resi­dents implies) they cannot be in divers places on one [...]unday, and so one of their flocks must want food, and looking too that week; O, but they have their Curates, it may be answered, tis true indeed, they have their hirelings, (the greater pity) who as Christ saith, Joh. 10. 12. seeing the Wolfe coming, leaveth the sheep, and flieth, and the Wolf catcheth them, and scattereth the sheep; nor can there be much fault found with the Curate, for Christ tells us, an hireling will flie, because Joh. 10. 13. [Ʋerum quia illi ad mercedem respiciunt, illius (que) respectu omnia faciu [...], etiam negligentius laborāt, aut sedulius, pro ratione mercedis. Aret. Com. in Eva. Jo.] he is an hireling, and careth not for the sheep, tis the stipend and wages he looketh for, as well as his Master; nor can he well, if he would care for the flock, when his stipend will scarce afford him food and cloathing, and so want means to provide for books, and attendants befitting his calling; his Master devoures the wooll and the flesh, leaving him only the locks and pickings of the bones, just like Ezekiels, Ezek. 34. 3, 4. shepheards, who ate the fat, and clothed themselves with the wooll, and killed them that are red, but feed not the flock, by strengthening the diseased, healing the sick, binding up the broken, reducing the strayer, seeking the lost sheep, but with force and cruelty ruled them; great and grievous are the woes threatned against false and foolish teachers in the Word, by the Prophet Isaiah, they are called blind watch-men, because of their ignorance, dumb dogs in respect of their Isaiah 56. 10, 11, 12. [Alii ignavia laborant, alii ignorantia exc [...]antur: avaritia alii astuant, alii perduntur luxu. Trem. & Jun. not. in loc.] negligence, sloth, and voluptuousnesse, greedy dogs, in regard of their insatiable covetousnesse and cruelty, and gluttony, where our Prelates are painted out in [Page 172] their right colours, and the beast of the feild call'd to devoure them; by the Prophet Jeremie, Jer. 23. 12. 13. 17, 21. 25. they are call'd destroying Pas­tors, seducing Prophets, teaching lies, strengthning the hands of evill doers that none of the people returne from their wickednesse, Gods hates such, as bad, as he did the people of Sodom, and Gomorrah, and therefore will feed them with wormewood and make them drinke the water of gall. By the Prophet Zachary, Zach. 11. 17. they are call'd idle shepards, who leave the flocke, the sword shall be on such an ones arme, and upon his right eye, his arme shall be cleane dried up, and his right eye shall be utterly darkned, our Saviour calls them Mat. 7. 15. ravenous wolves in sheepes clothing, false Prophets, theefs John 10. 1. and robbers, and St. Paule calls them Rom. 16. 17. Authors of divisions, offences, false Apostles, deceitfull workers, transforming 2 Cor. 11. 13. themselves into the Apostles of Christ, doggs, Phil. 3. 2. evill workers, men departed from the faith, giving heed to seducing spirits 1 Tim. 4. 1. 2. 3. and 2 Tim. 3. 2. 4. 5. 8. and doctrines of Devils, spea­king lies in hypocrisie, having their conscience seared with an hot iron, for­bidding to marry, and abstaining from meats, for they shall be lovers of themselves, Coveteous, Boasters, Proud, Blasphemers, Disobedient to parents, unthankeful, unholy, without naturall affection, truce-brea-kers, false accusers, incontinent, feirce, despisers of those that are good, traytors, heady high-minded, lovers of pleasures more then lovers of God, having a forme of godlynesse onely, denying the power thereof, being men of corrupt minds, reprobates concerning the faith, for they resist the truth: in St. Peters phrase they are plainely cal'd false Teachers, who shall privily bring in damnable 2 Pet. 2. 1. Haeresies, even denying the Lord that bought them, and bringing on themselves swift destruction; for woe be unto them saith St. Jude, they have Jude 11. 12, 13. [In his duobus locis graphica est [...]orundem pictura in quibus diversis similitudinibus eorum divers [...] vitia palam ma­nifestantur. Bezae not. in loc.] gone in the way of Cain and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Chorah; spots they are in your feast of charity, feeding themselves without feare, clouds without water carried about with winds, trees without fruit, withe­red, twice dead, plucked up by the roote, raging waves, of the sea, foaming out their owne shame, wandring starrs, to whom is reserved the blacknesse o [...] darknesse for ever. Now whether many of these crimes which the word of God doth tax in false Teachers, and periphrases, and signes, which the Ho­ly Ghost hath given to know these corrupt Pastors by, may not, and doth not justly belong to the greatest part of our Prelaticall Clergie, let God, their owne consciences and the world judge, when they consider their seldome preaching, their ambitious aspiring, their coveteous desiring, their proud [Page 173] boasting, their great despising of those that were good. In a word, their neg­ligent caring for the conversion, and feeding of soules, and their fervent de­sire and zealous endeavour for the getting these earthly things: Viz. the plea­sures, profits, honours, of this world, all of them, for the most part, seeke them­selves, and not the things that be Jesus Christs. But as St. Paul told the Phil­lipians, Phil. 3. 19. with teares, so doe I (surely with greife) say, they have been enemies to the Crosse of Jesus Christ, and are at this day the greatest e­nemies the Church of God hath, whose end is destruction, [In nostris propriis bonis forte ferri poterat aliqua negligentia, sed quid in Dei ecclesia excusabit osci­tantiam. Aretius in Acts 20. 28.] whose God is their belly, & whose glory is their shame, who minde earthly things, for such seducing spirits hath bewit­ched them, that they speake lies in hypocrisie, & their conscience being seared, they have not considered of those greivous miseries, they, by their [Nusquam crudeliores piorum hostes, quam qui versantur intra ipsum ecclesiae sacrarium, sed Deus vidit, & suo tempore requiret: Camer. Nulli asperiores, vel diligentiores, vel audaciores sunt ecclesiae hostes, quam qui se vocant ejus Architectos. Beza in Act.] meanes have brought on these Kingdomes, nor yet feare the woes, and judgements that are now falling on their owne heads. For they joyne Revel. 16. 14. with those uncleane spirits that came out of the mouth of the Dragon for gathering the world together to fight against the Almighty.

Seventhly, God saith, every creature of God is good, 1 Tim. 4. 4. and no­thing to be refused, if it be received with thanksgiving: and that Heb. 13. 4. Marriage is honorable amongst all, yet these to witnesse, they are the men before spoken of by the Apostle, they forbid to marry at 4 seasons in the yeare without a licence, from them at a deare rate, sixteene shillings at the least, that so they may fill their coffers, and they forbid eating of meate, without like toleration, bought of them, at a dearer rate, as in Sts. Eves, Emberweeks Lent, Fridays, and Saturdays, herein verifying St. Pauls prophesie of them, which were to come in the latter dayes: thus in direct termes they oppose Gods word, Judayzing againe, which sinnes S. Paul foresaw, and reproo­ved, Col. 2. 16. 20. us (que) ad finem. when he commands the Colossians; Let no man judge you in meat, or in drinke, or in respect of an holy day: for if ye be dead with Christ, why are ye subject to the rudiments of the world? why as though living in the world, are ye subject unto ordinances? touch not, taste not, handle not, which all are to perish with the using, after the commands and doctrines of men, which things have indeed a shew of wise­dome, and in will worship and humility, and neglecting of the body, not in any honour, to the satisfying of the flesh.

Eightly, God commands us to labour six dayes, Com. 4. Gen. 2. 3. [Sin­gularem ipsi prae aliis diebus sanctimoniam indidit facto institutione & virtute sua, [Page 174] ac proinde eum haberi sanctum & in sanctis solum rebus consumi voluit. Trem. & Jun. notae in loc.] and to rest the seaventh, and to sanctifie it, contrary, they forbid worke on many of the six, for the honour and reverent memory they have of the Virgin Mary, of the Apostles, Evangelists, and Martyrs, when as neither God, nor they, never required any such thing, but rather forbad the same, as St. Paul did before, and they tolerat the works of the flesh on the se­venth by plays, masses, dancing &c. Christ bids his Disciples Luke 11. 34. to beware they be not over charged, with the cares of this life, and St. Paul wills Timothy not to 2 Tim. 2. 4. entangle himselfe with the affairs of this life, yet these heape cares to themselves, thinking themselves to be such, as the Poets fained Atlas to be, that could beare up the poles of both States and therefore intrude themselves into all sorts of Courts, and state affaires, from the pettie-sessions, to the high and Hon. Court of Parliament.

Lastly, that they may paralell the Mat. 23. 4. 23. Pharises in all things they bind heavy burdens and greiveous to be borne, on mens shoulders exacting the lesser things as Tithes, keeping cleane Churches, observing holy daies, and sundry ceremonies, with force, and rigour, but as for judgement, mer­cy, saith, preaching sincerely, living uprightly, praying in spirit, and in truth, reverent and frequent receiving the Sacrament, for sanctifying Gods holy name, and day, both in private, as well as in publicke, seperating the wicked, and vile, from the good, and other weightier matters, both of the Law, and Gospell, of these they have bin carelesse and quite omitted, such blind guides are they, to straine, Mat. 23. 24. 25. 27. at a gnat and swallow a camell; to make a faire shew outward, and within to be like graves, most corrupted and stinking; for by reason of the Pride, Covetousnesse, Luxury, Ambition, Bribery, Extortion and Symony, in the Prophets, in the Courts, and actions of the Prelats, from their ill example in the Church, hath proceeded Bribery, Extortion, [Dum pastor per abrupta vitiorum graditur, necesse est, ut inpracipiti­um grex sequatur. Gregor. Pastor.] Perjury, and Injustice, in other secular Courts, even in the Judges, Lawyers, Solliciters, and so when the eyes of the Land are darkned, and the fountaines which should send forth wholsome waters poysen'd, then, the blind leading Mat. 15. 14. the blind, they must needs both fall into the ditch, and the people that drinke those banefull wa­ters, must be infected: For from these, have issued lying, Flattry, Deceit, Co­vetousnesse, Pride, &c. in Court and City; and through their negligence and slavish feare, pride, Prophanesse, Idlenesse, Riotousnesse, Gluttony, Drunk­nesse, Swearing, Whoring, Gaining, Oppression, is upheld and countenan­ced, in the Nobility and Gentry: Or else tis flattered; connived and spared: Atleast, tis seldome censured, sharpely, and gravely reproved, and punisht; nay all sorts of sins, Heresies, Hypocrisie, proceeding of Ignorance, Selfe­love, [Page 175] and security, and ill example, is maintained, and connived in the vulgar, [Cacus pastor ruina est plebis, sed hen, quia sicut claudi volunt praeir [...]: Ita fa [...]i praeesse. Gorran. in Evang.] and Country people, as was the estate of Israels Common wealth in Jeremiahs daies, both the Prophets and Preists are pro­phane, in my house have I found their wickednesse saith the Lord &c. Jer. 23. 11. 12. 13. 14. 15. Yea a wonderfull and horrible thing is committed in the Land, Jer. 5. 30. 31. the Prophets prophesie falsely, and the Preists viz. the Bishops and Prelats, for so they call themselves, beare [Dominos agunt in ha­reditatem Domini idque ministerio pseudoprophetarum quos sacerdotes ad concili­andum sibi auctoritatem submittebant. Trem. & Jun. not. in loc.] rule by their meanes, and my people love to have it so, and what will yee doe in the end thereof; surely by reason hereof the Land mournes, our sines have cried so loud for vengance, that the voice of them is come up into Gods cares, and he hath powred out the fury of his wrath, even the cup of trembling, and asto­nishment.

Sith therefore Episcopacy and our Church Discipline is so cruell and An­tichristian, the cause of so much sin and prophanesse, thus saith the Lord of Hosts, Jer. 23. 16. 17. 19. 20. hearken yee not unto the words of the Prophe [...] that prophesie unto you, they make you vaine, they speake a vision of their owne heart, and not out of the mouth of the Lord, they say still to them that despise the Lord, the Lord hath said, yee shall have peace, and they say to e­very one that walketh after the imagination of his owne heart, no evill shall come unto you, when as a whirlewinde, of the Lord is gone foorth in fury, even a greevous whirlewinde; it shall fall grievously on the head of the wicked, the anger of the Lord shall not returne, untill he have executed, and till he have performed the thoughts of his heart. Hearken not my Lord O King any longer to these false Teachers, but let my councell be acceptable unto thee, and breake off thy sins by righteousnesse, and thine in­iquities, by shewing mercy unto the poore, if it may be a lengthning of thy tranquility. O hearken not to these who seeke their owne ease, honour, pro­fit, (though with Jezabels Prophets, they are many) but hearken to those holy, humble, zealous, and painefull Ministers in your Kingdome, those few Micaiahs, and Elians who seeke not themselves Phil. 2. 21. but the things that be Jesus Christs, for the setling of the discipline, and reforming those things that be amisse in our Church, that so Baall and his Prophets being re­moved, and that Antichristian Hierarchy quite abolished, those few Eliahs hearkned unto, and obeyed, the true worship of God may perfectly, and pure­ly be restored, as in the Apostolicall times, and according to the unerring rule of Gods word, and most pious example, and holy practice of the best reformed protestant Churches, by meanes whereof alone, (men being [Page 176] brought to a true sight and sorrow for their sins, and for these especially which have been the cause of these judgements,) Gods plagues may be re­moved, and your Majesties honour, and greatnesse, be far more resplendent then heretofore, and better setled by divine grace; for hereby you shall obtain the mer­cy and favour of God, the hearts of all your godly subjects, the prayers of all the Saints alive, the love and approbation of all true Protestant Princes: hereon alone, can a firm peace be built, your subjects be quieted, your throne establisht, and from none can you expect hatred, or envie, but from the Papists, the Devill, and his children, against whom in your baptisme you promised to fight, in which war▪ Christ will assure you of victory and glory.

Neither marvel, that I counsell your sacred Majesty to harken to few, and despise the multitude, because what our book of Homilies, [Book of Homilies, part 3. of the Sermon against perill of Idolatry, pag. 56. printed, London, 1623.] said long since, is true in our dayes, the faithfull workmen are but few, and if they were divided, every Shiere would scarce have one good Minister; for sincere preachers were, and ever shall be, but a few in respect of the multitude to be taught. Our Saviour Christ saith, the harvest is plentifull, but the workmen be but few, which h [...]th been hitherto continually true, and will be to the worlds end; ▪tis but one of a thousand, Job 33. 23. Cujusmodi nuntius, & interpres fidus voluntatis Deiest rarissimus: for the most part of our Ministers, and people, think with the Church of Laodicea, Rev. 3. 17. and boast themselves, that they have need of nothing, neither in doctrine nor discipline, but are rich, increased with goods, viz. they seem to themselves just, and sufficiently taught, and furnished with godly rites, and services that please God, and leave no place for further instruction, but con­temne the Word of God, and Christs institution, preferring their own mixtures before all the justifications of God, (as [Bulling. in Apoc. Serm. 20.] Bullinger well observes, commenting on that place,) for they are neither hot, nor cold, in their service to God; of such sort are the Masses that are used at this day of many, neither altogether Papisticall, not yet wholly Gospel-like, for the Lords Supper appeareth not in them: The Popish Masse also is cut off, and altered in the same, (for which he goeth on, reproving still) if we believe that Christ set forth the best rule of Religion, and living, why follow we not him for our only Master? but we set more by the favour of men (which in no wise we will lose, then by the favour of Christ,) for we set not so much by the favour of Christ, as to call that saying of the Apostles into memory, If I should please men, I should not be Christs, Gal. 1. 10. servant [Pseudo Apostolos perstringit, qui homines, semper in ore habent, ille, etsi nihil derogare velit Apostolis, se tamen Deum suadere non homi­nes dicit. Camer.] so far that holy and reverend Divine; and indeed, the greatest part of our Protestants are ignorant of the knowledge of salvation, and of the mysteries of godlinesse; yea, those who have knowlege, have been misled by the [Page 177] greatest sort of Ministers, who are not only ambitious, covetous and prop [...]ane in their lives, but are corrupt, erroneous, and hereticall in their teachings of Ar [...]i­nian and popish doctrines; and little hope can there be expected from an ordina­ry, or nationall Synod, when the members thereof almost all; which should be reformers of the Churches errors, are chiefest informers therein; not only assisters and helpers of these false teachers, but the first broachers, and ring-leaders there­of, who have countenanced and allowed of few for Ministers▪ nor scarce promo­ted any, to any chief dignity, but those who before had given approbation to their opinions, or were well levened with their corrupt doctrine; for they en­deavoured to silence all Calvinists, stigmatized them for Puritanes, and cast them forth for Non-conformists, when indeed it was for condemning their superstiti­ous ceremonies, and hereticall opinions; yea, your Royall father, in his latter time, (notwithstanding that most Christian confession, promise, oath, and sub­scription, made in the fourteenth yeer of his raign, in Scotland,) was also carried away with their dissimulation; and though his Declaration is excellent against Vorstius, yet as soone as that Archprelate, (by the Duke of Buckinghams means) got into favour, [Vide Antidote against Arminian. pag. 16. printed 1641.] he procured of him an Edict, to silence all Antiarminians, as his brother Courtney, in [Fox Acts & Mon. pag. 472. vol. 1. printed 1610.] Richard the seconds time, procured an Edict Royall, [Fox, ut supra, pag. 464.] for the punishing of the Lollards, so did he for the silencing & punishing of those whom he called Cal­vinists, Puritans, Non-conformists, (but indeed, were zealous Protestants, Anti­anninians, and Antipapists) but as godly Mr. Fox well notes, putting down the reasons, or [Fox ut supra, pag. 472.] causes, which purchased the King much evill amongst his subjects; this was the speciall reason, that he starting out of the steps of his progenitors, ceased to take part with them, who took part with the Gospel; whereupon it so fell out, by the secret hand of God, which directeth all estates, (and not by the blind wheel of fortune) that as he first began to forsake the maintaining of the Gospel of God: So the Lord began to for­sake him, (and where the protection of God begins to fail, there, can lack no causes to be charged on him whom God once gives over to mans punishment;) so that no cause seemeth so much weighed of us, or hurtfull to him, as his for­saking the Lord, 1 Sam. 2. 30. [God will be especially sanctified in his Vicegerents, eos qui publice peccav [...]rint, statuam in publicum exemplum, at (que) documentum se­veriss [...]ma & [...], justitia mea, ut timeant caeteri. Trem. & Jun. notae in [...]. 10. 3.] and his Word, and choosing rather to serve the humour of the Pope and Archbishop, and other bloody Prelates, then to further the Lords pro­ceedings, in preaching of his Word; yea, in persecuting the faithfull Ministers and Preachers thereof, as appears by his letters and commissions, against William Swinderbie, Stephen Bell, and Walter Brute, John Wickliffe and his favourers; [Page 178] but especially by that ungodly statute, and unjust law made (by the Clergie, with the consent of the King, [Fox Acts & Mon. ut supra, pag. 406.] but without consent or knowledge of the commons, in the fifth yeer of his raign) against the godly Preachers in that age, which bastard statute, though in the next Parliament it was disanulled, and repealed, with the consent of the King; yet, by the per­swasion of the Prelates, and the connivance of the said King, this act of repeal was never published, nor ever since imprinted, with the rest of the Statutes of that Parliament. And what our English Pope, and other Arminian Prelates (dis­affected to the sincere doctrine of our Church, and to the faithfull and zealous Mi­nisters therein) have prevailed with your Royall father, and your most excellent Majesty, is too notoriously known: (and let me humbly, in Christs stead, beseech your Majesty, with patience, charity, and godly sorrow, to hear the reiteration) As first, [Vide Antidote against Armin. pag. 16.] to inhibit preaching against Arminianisme: secondly, to [Vox populi, Mr. Prynnes Royall Favorite.] per­swade your Majesty to marry with a Papist, and that upon ungodly termes, as to allow her Religion without controll; to permit Idolatry, and the Masse to be openly exercised in your royall City: thirdly, to [Your Majesties Declarati [...] to your subjects, concerning lawfull sports to be used, printed at London, 1633.] grant a toleration for sports and pastimes on the Lords day, to the great dishonour of Almighty God, and prophanation of his Sabbath: fourthly, to grant [The new Cannons made, 1640. at the latter end of that book.] Letters-patents for the licensing those new Constitutions and Cannons, which were contrary to the Law of God and the Kingdome; and therefore justly condemned this Parliament: fifthly, [Pryns Royall Favorite at large herein.] to procure your Majesty to re­lease many known Priests and Jesuites, by your speciall Warrants out of prison, contrary to the known Lawes of the Land, to the great danger of many soules, and great increase of those Locusts and their Idolatry, and not the least cause of the rebellion in Ireland, (see Doctor Jones Relation to the House of Commons) and of all our troubles here in England, they had so strong an influence on her Maje­sties designes, and she on yours: sixthly, to destroy [Thus did divers Bishops, [...]. Wren, and Bath and Wells, &c. Vide Newcomens Serm. on the 5▪ of November, before the House of Commons.] or at least hinder preaching, under pre [...]nce of piety; for so it was scattered, as coming from your Majesty, that there should be but one Sermon a day, which being well heard, was enough; the after­noons must be only destinated to Catechising, and ordinary Prayers, all Ma [...]ns, all Lecturers must be put down, as if they had been vagrants, not to be tole­rated in the Church, conscientious Ministers must be silenced, suspended, which would not constantly practise the ceremonies, all catechising must be in the words of the Primmer Catechisme; yea, prayer it self must be in the words of the Can­non, and that new fardell of Idolatrous ceremonies are commanded to be practi­sed, [Page 179] by your Majesties letters [your Maj. letters patents printed with the C [...] ­nons 1640. pag. 3.] patens. under pretence that most of them were used, by those learned and godly Divines, who were martyr'd, in Queen Maries daies, and under pretence of uniformity and peace in the Church, when indeed, those religious Divines used no such superstitious Rites, but battred dow [...] all stone and inclosed Altars [as Latimer, Hooper, Babington, Jewell, pra­ctised in their Churches.] Images, and painted glasse, and forbad all wor­shipping to the Host, or toward the Altar &c. many of which perhaps before their conversion were practiced, but after, hated, and fled from, for well they knew, that the maintenance of these, would breed contention, and di­straction both in Church, and State, as ever since, but now especially, by woe­full experience appeares: Seventhly, they [Pryus Royall favorite] perswa­ded your Majestie to receive a Nuntio. from the Pope, and to allow of a po­pish Bishop, and a Covent of Friers for the Queens Chappell which are all contrary to the Lawes of God, and this [The Statutes made in the Raignes of Queene Elizabeth, and King James.] Kingdome, which punisheth with death all such persons.

Eightly, [Pryns royall favorite in the account on the Papists composition.] to realease the penalty of the Lawes against Recusants, to the great incourage­ment of them in their Idolatry, and to the impoverishing the estate of your Majesties revenue, and to the great scandall of all your Majesties good Sub­jects, and zealous Protestants; and lastly to the great enriching of our ene­mies, and enabling the Papists with the sinnowes of Warre, against a fit time. Ninthly, by prevailing with your Majesty to depart from your Parli­ament, when the Bills against Episcopacy, and double beneficed men were preferred, or at least in agitation, (which never any King did above forty daies, save Richard the second, who was deposed, since the conquest) which hath been, the great spring in our past miseries, and present troubles, at least a cause of most differences, and of this present unnaturall Warre, which hath already made the whole Kingdome swim in bloud, and if not speedily pre­vented will bring utter desolation. Lastly, they perswaded your Majestie not onely to entertain, but to arms the Papists, as your most loyall Subjects, and to entrust them, not onely with your Castles, and Townes, and cheife command in divers parts of your Armies; but to commit the custody, both of your Royall [As Aston and Gage a [...] Oxford the place of your Court, being Go­vernours.] person, and our Illustrious Prince, (the Heyr apparent to the Crowne) together with most of the Royall Progenie, and divers of the No­bility of the Kingdome, into their hands, when they ought not by the Law of the Kingdome to approachnigh the Court: And are knowne (the whole r [...]bble of) them to be sworne enemies to our Religion, [Fr [...]. d [...]ver [...]. [...] ­stant [Page 180] in Apol. par. 1. Chap. 7.] and State, for they count us all Heretiques, and to murther such, tis a most meritorious worke, yea Subjects are obliged here­unto, [Neu [...]om. serm. Novemb. 5. preached before the House of Commons.] by divine precept, on perill of losing their soules yet these must be armed to high against your Parliament, for the defence of the protestant Religion, under pretence, that your grand Councell (who can in Law, no more doe ill then your Majestie,) are Rebells, and enemies to your Crowne, and dignity, where as, tis onely to the Prelats Ambition, and Covetousnesse, together with both their Superstition, and Idolatry, and their outrages and villanies, formerly practised, by your abused power, and their divellish policy, and still fomen­ted, and continued by the same breath, against the most protestant, and loy­alest of your Majesties Subjects; for whosoever he be, that makes conscience of his waies, and feareth an oath, and wisheth well to a Reformation of those things that be amisse, in Church, or State, presently he is branded for a Puri­tane [So Mercurius A [...]licus stiles them in his mildest language. Vid. the vindica. of Episcapacy pag. 64. and the blasphemies and horrid crimes laid to their charge.] a Roundhead, and accounted no lesse then a Rebell, or a Traytor, and [...]o is imprisoned, plundred, if not wounded, or murthred; but which is worst of all, and my heart trembles to thinke of it, they have seduced so far your Majestie, as to make peace with those most inhumane cut throats, and mali­tious fighters against God, (who beyond the fury of Antwerp, or the Mas­sacre in France, have most bloudily butche [...]ed the innocent sheep of Christ, who made no resistance in Ireland, to the number of above a hundred and twenty thousand [Vid. the Remonstrance in Ireland, and the horrible blasphemi [...]s and c [...]uel [...]ies against God, his word and people in the petition to the House of Com­mons and the Remonstrance of the generall Assembly of the Church of Scotland, to your Majestie printed July 5. 1645.] Protestants, whose bloud cries to God for vengance, and to your Majestie, who hath his sword in your hand, to ex­ec [...]e wrath upon them) nay, and which is worst of all, these are sent for, to doe the like upon the poore Protestants here, whereby they would engage, your Majesty (who is, and so ever should be the Defender of the faith, which is truely Christian, and Apostolicall▪) to be a Patron of them, in their horrid c [...]u [...]l [...]y, a destroyer of Christs flocke, an upholder of that man of sin. From the least thought of either of which, the Lord of his mercy preserve your Ma­jestie, and open your eyes to behold their divillish stratagems, and grant you an upright heart, zealously to love, and to maintaine his truth, delivered in his word, and to honour, and defend the true professors; and godly Prea­chers thereof, and the good God of his infinit mercy, pardon your failings for the time past, and avert his Judgements from your Sacred Majestie, and Roy­all Progenie, and from the whole Kingdome, (by reason of these thing [...] ▪ [Page 181] which these seducing spirits have drawn your Majesty unto) and he direct your Councells for the future, who is the fountain, and God of wisdome, James 1. 17. the Father of lights, from whom every good and perfect gift and work doth pro­ceed, even for his Son and our Saviours sake, who is the way; Joh. 14. 6. the truth, and the life, that you may know 1 Chron. 28. 9. the God of your fathers, and serve him with a perfect heart, and with a willing mind, for he searcheth all the hearts, and understandeth all the imaginations of the heart, that so you may be more carefull for the s [...]rituall worship of God, (according a [...] he hath in his Word prescribed) then for the gaudy externall part thereof, that you may with all possible zeal, and care, flie from, and abhorre all Idolatry, 1 Joh. 5. 21. su­perstition, and wil-worship, and may strive to have God served, (in your king­dome, and especially in your Court) acceptably Hebr. 12. 28. with reverence, and godly feare, knowing him to be a jealous God, Hebr. 12. 29. a consuming fire, who regardeth not persons Deut. 10. 16, 17, 18. [Jehovah Deus vester est, Deus deorum, & Dominus dominantium, Deus fortissimus, maximus poten­tissimus, summe (que) formidabilis, qui non accipit personam, ne (que) recipit munus. Trem. & Jun.] nor taketh reward, but will render to every one according to his works, Rom. 2. 6. 11. to them (who by patient continuance in well-doing, seek for glory and honour and immortality) eternall life; but unto them that are con­tentious, and do not obey the truth, but obey unrighteousnesse, indignation and wrath, tribulation, and anguish upon every soul of man that doth evill, Amen.

O! then to that end, let Gods Word alone be the rule, (as it ought, of all our actions, that they may all tend to his 1 Cor. 10. 32. glory, without giving offence, either to the Jew or Gentile, or to the Church of God) both in the ceremony, and in the substance, both in our discipline, as well as in our doctrine, and whatsoever is found amisse, which hath no sure ground out of the Word of God, and tends ra­ther to contention, then edification, let it be no longer retained, either for anti­quity, or custome sake, which are both the old pleas of Popery, [Quanta sit vis i [...]eterata consuetudinis, hand indiligentur [...]imadvertit, qui ill [...] [...]ui (que) [...]tati ty­ra [...]nidem esse dixit, cujus rei, nostris temporibus in religionis nostra corruptione, &c. Muscul. in loc. com. de Missa Papistica.] and Idolatry, Acts 19. 27. [Vide Mr. Dike on the Heart, pag. 174. c. 14.] but with Asa and Hezekiah, godly Kings of Judah, let all Idolary and superstition be destroyed, together with all causes, provocations, and appearances of wil-worship, or of evill, without respect of persons, for feare, or favour, profit, or pleasure, O let your Majesty trust in the Lord God of Israel, and cleave to him, and depart not from following him, but keep his cōmandments, which the Lord commanded by Moses, and then the Lord will be with you, and prosper you, whithersoever you go, a [...] he was with upright Hezekiah. 2 King. 8. 5, 6, 7. and to that end; let all good means be taken for removing the Hos. 4. 6. grosse ignorance which hath besotted the great [...] part of [Page 182] the husbandmen in your dominions, and speciall care and diligence (above all other Prov. 3. 13. and 4. 7. and 8. 15, 16, 17. things be used;) for the in­stilling of the saving knowledge of the Gospel into their hearts, as well as into their eares, or mouths; that so they may be enabled to worship God in spirit, and in John 6. 24. truth, which can never be accomplisht, till Popery, Arminianisme, with their reliques, and adherents, and all theirs, 2 Cor. 6. 17, 18. be banished and punished, till a painfull, learned, zealous, and Orthodox Ministry be placed Joh. 5. 39. in every parish, (which will be the better ac [...]mplisht, if two or three parishes be joyned together in one, having two or three Ministers belonging to it) till all Impropriations, and sacrilegious customes and priviledges be quite taken away; and the full tithes, or what money doth equall, if not the fifth Lev. 27. 31. part superabound the value of them, be paid, which is Gods own Ordinance; 1 Cor. 9. 14. till Antichristian Prelacy, Phil. 3. 19. and Rev. 13. 16, 17. and that ambitious Hierarchy, Nonresidency, Pluralities of livings, be exploded out of our Church, till the semipopish book of common Isai. 2. 12. and 66. 2. prayer, together with all the superstitious rites, and Mat. 15. [...]. 6. ceremonies therein enjoyned; as also all outward pompe and glory of the 1 Cor. 27. 28, 29. Church be abolished, and we be content with the elegant plainnesse, and simple purity of the Scriptures, 1 Cor. 1. 20. without the glosse of mans wisdome, (which is foolishnesse with God) for as the Church of Bohemiah confesseth, [H [...]on. of Confes. Confes. of Bohem. de Scrip. pag. 7. sect. 1.] In the Scriptures, such things that are necessary to doctrine, or discipline and government of the Church, for all, and singular persons, in the ordinary Ministry of salvation, (whence springeth true faith;) in this, I say, are all such things, fully, absolutely, and so farforth as is necessary, (as in a most excellent and exquisite work of the Holy Ghost) compre­hended and included, then which no Angel from heaven can bring any thing more certain, and if he should bring any other thing, he ought not to be believed. For, as IRAENEƲS [Apostoli perfectam veritatem posteris tradiderunt, quam viam salutis, non alibi quaeramus quam in Apostolicis scriptis, & literis Evan­gelicis. Iraeneus, sic etiam Aret. in Evang.] saith, the Apostles delivered to the Church the perfect truth; and therefore elsewhere, we are not to look for any other rule, or way to walk by; and this is St. Austens opinion, [Aug. in proe [...]. in 3. de sanct. Trinit.] and of other godly ancient Fathers, who commands us, not to be servants to their writings, or doings, but to search into the Canonicall Scriptures, and to believe, and do what there is enjoyned, and to be followers of them, as they were of the truth, and of Christ, and what in their writings, could not be proved by the Scriptures, that wee should not hold resolutely. We ought therefore, in all matters of difference, either in doctrine, or in discipline, to go to the Isai. 8. 20. Law, and to the Testimony, and if it agree not there­with, it is because there is no light in them, and not to require what was done [Page 183] in this, or that century of the Church, (as if antiquity could make an error, or superstition lawfull:) But to reform our selves according to the Word, and according to the first Primitive and Apostolicall times, as others our neighbour [ [...], it was the first Cannon in the Councel of Nice.] Pro­testant Churches have already done, to which in things lawfull, we ought as neer as may be, (for the honour of God, for avoyding Rom. 14. 15, 16. and Matth. 18. 6, 7. [Fratem quantumvis abjectorum, summa nobis habenda ra­rio, qui secus fecerit, graves paenas dabit. Beza in loc.] scandall, for the peace and welfare of your Majesty, and these kingdomes) become conformable, for want whereof, the Kingdome at this day groanes under an unnaturall division, and intestine warre, as a just judgement of God sent on us, for our super­stition and prophanenesse, our Idolatry and wil-worship, for the greatest part of our discipline and worship we have borrowed from spirituall Egypt, Ba­bylon contrary to Gods command, Levit. 18. 3, 4. and also Rev. 11. 8. we imitate them too much in their worship, orders, ceremonies, which is contra­ry to that God requires, Deut. 5. 32, 33. and 6. 14, 15. and 7. 25, 26. and 12. 2. 30, 31. Isai. 29. 13, 14. Jerem. 1. 15, 16. Rev. 17. 2. and 18. 4. 3. 11. 12. by reason whereof, his judgements are heavie on us, and unlesse we by repen­tance speedily prevent, it, will destroy us without remedy.