Appeal to the Parliament, Means

Appeal to the Parliament · Means

p. 2691. Mean of removall.

TO begin then with information, (for we must first know before we do,) we stād all in need from the King to the beggar to be awaked, and made sensible of the necessitie of this worke to be done: we are deadly secure under the pressure of Gods wrath; we are neither sensible of Gods honour tread under foot, nor of his glorie departed from us, nor of the indignitie and indemnitie, that is upon us, and all that we put our hand too: all that passe by, spoyle us, and we spoyle all that rely upon us: to omitt many instances, which being too wel known, maketh us odious to the world; let us touch upō the last, namely, the black pining death of the famished Rochellers, to the number of 15000. in 4. Monthes, (besides those that had formerly perished,) proclaimeth to the world the vanity, if not the falshood of our help. It may justly be said of us, & them as it was said of Israels waiting, for such help as deceived them, their eyes failed for our vain help; Lament. 4.17.Lam 4:17in our watching we have watched for a nation that could not save. VnderUnder correction, it was a poore part of our State, to leave the releef of Gods distressed people to a mortallie devoured enemie to God and his people: his plots yet take place; we speake what we heare, that he and his damnable confederacie, after that Master peece of the taking in of Rochell, had determined a peace among themselves, that he might with his Prelates and the rest of his Counsell, finish his worke upon us and the Gospell.

p. 270The tongues and pennes of forraigne proclaime our infamie: It grieves a truely bred Countrie-man to hear it;C. 1.11. and yet for all this, as it is said in Zacharie: We all (from the highest to the lowest) sitt still, and are at rest.

The cause of all this is our houlding of Christ so long at the doore; who though he hath knocked this 60. yeares and upward, yet we would never understand his stroke. His enemies by strong hand have kept him out, and his friends would never help him against the mightie to bring him in: Some have sett their foote upon his government, and fought for the Beast, against the Angell: Some with Gallio count it but a quillet; and so they care not for it: Some raile upon the thing though they know it not; and others will be wilfully ignorant of it.

But let us all labour to be instructed, even in this particular, or the sowle of the Lord must of necessity depart from us.

Awake & know this you great Senators, who are the Sences & sowle of the King & State. Awake you watchmen upon the walls, and awaken others; you are these Spirits that should carie vitall heat unto the head, and all the members: you should complaine to the heart, that the head is much distempered; and so should you to the head that the heart is verie sick: and to each of these of their particular diseases, whether they be by consent, or from the part it self: by how much Kings p. 271are more precious then others, by so much the more ye must deal plainly with them: Hear the word of the Lord, o King of Iudah! (saith the Prophet) that sittest upon the Throne of David, thow and thy servants, and the people that enter in by these gates; execute judgment, &c. and doe no evill, &c. And then what honour or happienesse shall not attend the throne;Ierem. 17. V. 9.Jer 17 but if you will not heare these words, I sweare by my self, saith the Lord, that this howse shall be laid waste; And what was the cause of this? Even the forsaking of the covenant of the Lord their God. This was the manner of Ieremies preaching;

You must tell the King,Psal. 119.98.Ps 119:98 that all the commandements of God must be with him; they must be the men of his Counsell; so shall he be wiser then his enemies; V. 29.But if he follow the Counsell of Christs enemies, as the Prelates and others, then Christ will be his enemie. You must bouldly with Ieremie say to the King and to the Queene, C. 13.18.humble your selves, sitt downe, or lye downe, (as the word beareth,) not to put their neck under the yoke of Babell; as that King and his mother was commanded; but by heartie humiliation & reformation, to free themselves and us from the yoke and bondage of Babell: aske the King in plain tearmes, if the evill (yea this verie evill) be not removed, how he shall give an accompt of his flock, when the destroyer cometh. To the same effect. Ieremie speaketh to the King: Lift up thine eyes, behold them that come from the North. Ieremie spyed that which the King could not spy, and what p. 272further:V. 20. where is the flock that was given thee? and the sheep of thy bewtie?

It is true (as one speaketh on the place:) Quod Reges putant se singulari privilegio muniri, Calv.&c. That Kings thinke themselves by a priviledge exempted from the command of the word, and that it is a debasing of their state, to humble themselves under the mightie hand of God; but God will have it so; and great Kings have done so, that had but litle knowledge of God.

To sooth up Princes in this their misconceit, there are to many Flesh flees; who spawne out their corrupt flatteries upon the eares of Kings; to the undoing of the King, and State; yea these twinge, and bite such as doe deal faithfully with Princes; but let them know, they are but traytors to God, and to the King in the highest degree; For miserable is that Prince (as Gordianus said) from whom the trueth is concealed.

Tell his Majestie, that Dagon and the Arke cannot stand together; God and the Devill cannot both be served in his Palaces; and this also should you great Statesmen sound in his eares; Backing and countenancing the faithfull dealing of the Ministerie: be plain with his Majestie, in discovering to him thorowlie the evill of the Hierarchie, who with Elymas cease not, to subvert the wayes of righteousnesse.

p. 273Make it plain, as we have proved, that their Antichristiā authoritie; the beawty of Christs Church, the glory of his Crown, and the good of his people can not subsist together. But if he will remove that drosse, and make the goulden scepter of Christ onelyonly to sway, and set the crowne of pure worship upon his head; Christ shall make his crouns heer fast upon his head; & crowne him afterward with immortall glory; Britan, and all Gods people shall rejoyce; Spain, Rome, France, & Austria, shall mourn; the sheepe of his bewtie shall then be his ornament; all shall be new; we shall have a refined Church; a refined King; a refined people; refined Spirits, refined conditions, and with all these a refined successe.

As for Princes Counsellers, and other great ones, by office or honour, tell them that Ieremie his inquirie,C. 5. 3. for the knowledge of the Lords wayes & Iudgements, is returned with a non inventus, they have altogether broken the yocke, and cast away the bonds: Some open enemies to Christ, and the State, by Poperie, Prophanes, Athisme, &c. Some close enemies, some neutrals, not regarding what become of Christs cause; and some wish all weere well; but they will be at no cost or paines with reformation: they would gladly countenance goodnesse; but they feare it shall discountenance them: For they will go no further with Gods cause, then it will carie their owne cause.

p. 274It is true that the most of the great ones know the Hierarchie, but they partly want hearts to hate it with a perfect hatred; and partly they cannot submitt to the power of Discipline; but if any great ones be resolute for Christ and his cause; they are left, as a mast upon the top of a mountaine, and the enemies of Christ hould them to hard meat. And what is the cause of all this their Iniquitie, and pusillanimitie? The Hierarchie is the ground of all; For (as we have shewed) where Honours are erected and maintained against the honour of Christ, there true honour cannot long floorish. Their Lording over the Land, hath robbed the Nobilitie of honour, blessing to their State, of their families, yea and of their sowles; and that not onelyonly by giving evill example, but also by keeping out the power of the meanes, by which they should have beene moulded, and the true Discipline of Christ, by which they should have beene kept in compasse: Give them therefore an Alarm; Make them see their miserie, and the Bishops to be the main cause of it; cause them to cast off the yoke of sinne, and to put their necks to the Lords worke; desire them, and charge them to lend the Lord their hand, especiallie now when it is come to a dead list, or the Lord in judgement will let them grow to such a hight at length, that they will vassall, and sinke, both nobilitie and others, under intollerable burthens. Proclaime to all sortes of people from the word, the Impiety, and Iniquitie of the Prelates places, and practises; Discover to the Prelates p. 275their dangerous condition, will them to come out of Babell; and to cast off their Antichristian pomp. Show them & the people the fearfull sin of pestering Gods worship, and overlayding peoples consciences with the inventions of men; yea with the trumperie of Antichrist.

In all this (as you know better then we can tell you) you must be verie free faithfull, and impartiall: the face of man you must not feare, Ier. 1.17. You must speake all that the Lord commandeth, either directly, or by consequence, and not keep back one word, C. 26. 2.as you will answer it: as the Vrim, & Thumnim of the Lord is upon you, so you must say to Fathers, Brethren, & Children, whether naturall or politicall, I know you not; that is, neither nighnesse nor highnesse shall make me play the huckster with the word: you must have your portion; all affection of feare, love, or desire, must give place to the freedome of the Ambassie; and the glorie of God, Deut. 33.8.9.

Was Papinian the Lawyer plaine with Caracalla; Ephestion free with Alexander; and Mecaenas so faithfull with Augustus? what a disgrace will it be, and danger too, for you the men of God, to halt, or be mealie mouthed in a matter of so great weight; as the Lord said of rebellious and knobbie Israell:Hose. 6.5.Hos 6:5 he he wed them by the Prophets, so you must lay the axe to the root of this tree, and hew it downe; for as it is not of the Lords planting, so it troubleth the ground, as you must make (according to the same place) the word and judgements of p. 276the Lord, as the light that is cleare and conspicuous; so if they keep their trenches still against the Lord, ye must slay them with the word, according to that of the Apostle:2 Cor. 10.52 Cor 10:5 Having in readinesse a revenge against all disobedience.

Tell Diotrephes, if he leave not his Lording it over Gods howse, and beating of his howshold servants, if he give not over his hould, Christ will see execution done upon him.

Tell all the supporters of the Prelacie, whosoever they be, and all that should put away the evill one, and will not; that the Lord hath determined to destroy the Land, 2 Chro. 25.15.2 Chr 25:15because we have done evill, and will not hearken to the Counsell of God.

As the inverse Trumpets, that sound a retreat when they should give the Alarm, are the betrayers of the State, agents for the enemie, and the bane of the Ministerie, so we thinke they are much to blame to say no worse, that turne the mouthe of the Canon in reviling those that seeke and stand for reformation.

Is it not enough that Hananiah will not suffer Ieremia to Prophecy; that Pashur smite him, and that Amaziah conjure Amos from the court; but also one of the house must beat his fellow servants; but it must be so, for if all be not right, the nigher the line with any opposition, the greater Eclips.C. 20. 10. Ieremie his familiars watched for p. 277his halting; and Davids companion & acquaintance did him the greatest hurt, Ps. 55.13; and Paul was worst used by his Kinsmen the Iewes, Act. 20.19. With such evill requitall, let not good Souldiers be discouraged; for so they may with Ieremie in a fitt, to fling away their armes; C. 20.but let them looke about a litle with the same Prophet, and they shall see that the Lord is with them, like a mightie terrible one; therefore their persecutors shall stumble, and they shall not prevaile; V. 11.they shall be greatly ashamed, for they shall not prosper. A remarkable place it is, and full of confort. As it is an evill thing to be set against a good cause; so the speaking evill of good, & good of evill is liable to a fearfull woe. Contumelia non est ira Caesaris digna: that foreign, or requitall of rayling, is pusillanimitie; & if you can do it never so handsomly; you can but come even with him; but by bearing and making use of it, you may have the better of him.

Naturalists tell us, how a litle bird, called Charadrea, by secret attractive quality, cureth a mā of the Iandise only by looking on him, for a time; so Christian patience, and magnanimious contempt, will in time, either drayn the gall out of bitter spirits; or make it more overflow to their owne disgrace.

p. 278To conclude the clearing of this point, that all sortes may be fully possest of this trueth, give the second commandement the due extent: This yron, if it be well plyed, will bow downe the back of the Prelacie, and break the yron sinew of all superstitious worship; this hammer handled well, and this law well obeyd, shall purg out the Iniquitie of Iacob, Esa. 27.9.Isa 27:9by breaking all the Idolls of Rome, as Chalkstones in peeces. The negative of this, as all expositers witnesse,Fonn. in 2. Com. forbiddeth the use of any rite, or outward mean in Gods worship, which himself hath not commanded.

Ritibus sive Ceremonijs à Deo ipso prescriptis, &c. Let us content our selves (saith one) with the rites & ceremonies,Piscator. prescribed by God himself: We give but a touch here, where we could be large, & we speak to those that understand; yea we have the testimony of a Prelate, for the confirmation of this trueth, in his catechising upon this commandement:D. Andrew. God hath left (saith he) his word, the preaching of it; the Spirit, and his works, to instruct us: But all this will not serve, but men must have their owne devises in Gods worship.

Further, the affirmative part of this commandement inarmeth and commandeth the Minister, and Magistrate, to make reformation; witnesse, that place forequoted out of Esaia: He shall (that is Israell) make all the stones of the Altar as Chalkstones, &c. The cutting, minsing, & manucling of Gods will in this commandment maketh (as the Prophet speaketh)Esa. 26.3.Isa 26:3 other Lords besides p. 279our Lord, to rule over us: That is, that neither rule by authoritie, nor Law. As some speake merrilie of the common Law, that it is all Law, and no conscience, & that the Chancerie is all conscience, and no Law, so we may speake seriously upon costly experience, that their spitefull courts are neither Law, nor conscience.

To bind this precept the closser to our sowles, let us observe but the reasons of it.

1. The Iealousie of God, that can endure no competition in the ordering of his howse, is threatened as a fire, to consume the breakers of it.

2. He houldeth them haters of him, that dare appoint him any other service; or order in his howse, then himself hath appointed; and so they are indeed; for they that will appoint a Law to God, they can not endure him to be their Law-giver.

3. The Iudgement against the breach of this commandement extendeth to the posteritie. This particular much concerneth us; for we thinke that the whole nation (save a sillie few) have contented it self with the form of government, and worship prescribed in the Church; and they have lived; and dyed good Christians, with much confort; yea have not divers worthie men among us, after long standing out, returned with peace enough, to imbrace and plead for the Ceremonies and government?

p. 280Well this same threatening of visiting the sinnes of the Fathers vponupon the Children, will fright us out of the clift of this rock, if it be well thought on; for what know we, but we are the men with whom the Lord of the howse will reckon, visiting the Idolatrie, and superstition of our predecessours upon us, especiallie we following their steps: and put the case, we be taken away before the day of visitation come; yet first we know not what it may cost us in our consciences, ere we depart, either for never manifesting such love, as we should, in keeping of this commandement; or for leaving our first love once had to this commandement. 2. We must know for a certain, if we reforme not that, our posteritie must pay for it; & thus what great crueltie do we joyne with impietie?

4. And lastly; Let that rich and abundant love of God, promised to the keepers of that commandement, constraine our hearts (if there be any love of Christ in us) to manifest our love to him, and our posteritie, by keeping of this commandement. We have been the larger in the discoverie of this mean of information. 1. Because an evill must be knowne before it can be avoyded, or removed. 2. Because in the midst of much knowledge we are like to be led captive, (as the Prophet speaketh,) for want of knowledge of this particular.

p. 281The 2. Mean of removall.

THe second mean of removall of this great evill, is for Ministers and Magistrates, to set themselves against this superstitious worship, and Antichristian government; teaching, and exhorting others, for to doe the same: they must labour, and cause others labour for a holy hatred of the Prelates, and their burthens, as they are enemies and enmitie to God; Of which that Godly King and Prophet gives a good president: I hate vain inventions, or imaginations, Ps. 119.13Ps 119:13but thy Law do I love. The word doth signifie properlie the branch of a tree; intimating thereby the fiction, or frame of the hart; or otherwise a thing, that by growth would overtop God. With the knowledge of this evill, there must be a hatred of it in the heart; and a forsaking of it.

Some will not know, that they may not doe; & some know, and yet will not doe, or dare not doe: but knowledge of sinne, and forsaking of sinne, must go together; If we looke to prosper, you must resolve and draw others on to abandon all the abominations from our eyes, wherewith we have defiled our selves: Eze. 20.7.Ezek 20:7you must labour, and cause others to be like Ephraim; who in his returning to God said to his Idolls:Hose. 14.8.Hos 14:8 What have I to doe any more with Idolls: Yea as an other Prophet saith: we must defile the covering of the Images, Esa. 30.…2.Isa 30:2(that is: count them, and use them as filthie things:) p. 282thow shalt cast them away as a menstruous cloath, then shalt thow say vntounto it: get thee hence. In a word, if we will pull our selves and others out of the fire, we must hate the garment spotted with the flesh: under which all the Orthodox understand all mans inventions in Gods worship. Iud. 23.Thus we separate not from the Churches, but from the evills of them, and also from obedience to Antichristian Lords over them. We have showed this separation to be neither Heresie, Schisme, nor Rebellion, but good divinity, and loyall obedience: Or otherwise the Scots, Hollanders, and Frenche Protestants, be all Rebells, or Hereticks; which no friend to the Gospell will averre: how shall ye ever deliver the Land, or Christ himself, of them, and their burthens, if ye obey them?

For all the reformation that good Iosiah made, yet Zephanie will not content himself,C. 1. v, 4. till the Chemarim-Priests and all the remnants of Baal be removed: Surelie, if he had lived in our Land, he had been counted (as others are) an unreasonable man, made for nothing but to trouble the State, by stirring up of contention.

Why should ye the Messengers of the great God be the Servants of men?

It is a good note of Iohan. Sarisburiens. to this purpose:Policrat. lib. 7. c, 10. Serviendum non Dominandum, nisi quis forte seipsum dignum credat, vt Angelis debeat Dominari: Ministers (saith he) must serve in their callings, and not p. 283Lord it over others; except they thinke themselves worthie, to beare rule over the Angells.

Aske them for the subjection which they challeng;Gal. 1.10.Gal 1:10 if they can say, as Paule said: Doe I perswade men or God; and if they can not say so, then everie faithfull Minister must hould the rest that followeth, for his devise: If I yet please men, I should not be the servant of Christ.

And why should Gods people, of what degree soever, subject their necks to a Babilonish yoke? Should they not stand fast in the libertie, Galat. 5.1.Gal 5:1wherein Christ hath sett thē free? If they sitt not in Moses chayr, why should they heat them? that is, if they bring not a lawfull warrant of their calling, why should they be obeyed?

To heare and obey Christ comming in his Fathers name, and Antichristian Prelates comming in their owne name, cannot subsist together.

That which the Spirit speaketh to the faithfull in Thyatira, he speaketh to us all:Rev. 2.24.25.Rev 2:24Rev 2:25 I will put upon you no other burthen, but that which ye have already; hould fast, till I come.

A most pregnant place, against subjecting of our selves, to any power, or religious practise, how specious, and spangled, with depth of divellish learning, soever it be.

p. 284This mean of removall may be further followed by the execution of Disciplinarie Censure, or casting out, if no other thing will serve. Every Prelate, (we know,) or his deputed officer, will take upon him, to excommunicate God his people, upon no better ground (though not with so good authoritie) then the Pharisies had to cast the blinde man out of the Synagogue; Ioh. 9.34.John 9:34yea all the good men in England that stand for reformation of worship and Discipline, by the 2. 4. 6. 7. and 8. Canon stand, (after their Popish manner,) excommunicat ipso facto.

To lay open the fowle abusing and prophaning of this sacred ordinance, as by the Prelates sole authoritie; the committing of the power to men uncapable; denouncing it against the good; Abusing of it to bables, and trifles; We have no time: Let this suffice that their practise in these, and other particulars, is against the word of God; the practise of the Apostles; all reformed Churches, from the beginning to this time; against Fathers, Councils, all Orthodox Authors, and in some things against their owne constitutions; witnesse, Constitut. Anno 1571. but to the point; whereas against all Laws this they do, where they have no authoritie; so the Churches of Christ by that power committed to them, may and should exercise this jurisdiction of Censure against them (if otherwise they will not be reclaimed from tyrannizing over Gods howse,) and that this is p. 285no new Doctrine to any that love, and know the trueth, we are able to make good, from the word, reasons, consent of Popish and Protestant writers, and from practise. D. Downam indeed, with others of the Hierarchie, layeth about him against this trueth, and the maintainers thereoff, as though they touched the apple of his eye: he houldeth it an unworthie speech in holy Lambert, that Honourable martyr:Lib. 4. p. 162. that a Pastor may be Censured by his Church, afterward; he cometh with this Censure over all the Reformed of that Iudgment; that to subject Pastors to their Churches, is phantasticall, imaginarie, ridiculous, and absurd; yea he calleth it a Brownisticall; or Anabaptisticall frensie:Lib. 4. p. 144. But let all the above-said evidences speak, whether D. Downam, and men of his minde, or the reformers be the Schismaticks; and herein we will be breef:

First, for the word: tell the Church, (saith the Spirit,)Math. 18.17.Matt 18:17 where to omitt others. D. Andrews understandeth the words, of everie particular Church, having power & commandement to put this power in practise;Tort. Tort. p. 42. He instanceth in the Church of Corinth: Where we must understand this power not to be divisivè in membris, in everie particular member devided;Lib. contro. p. 362. but vnitivè in tota, joyntly united in the whole; as Gerson well observeth: Claves non vni, sed vnitati: the Keyes are not given to one, but to unitie, saith Aug.

p. 286To come to reasons: the first is from that principle of nature, wherewith everie Childe is acquainted. Omne totum majus est sua parte: The whole is greater then the part; yea, as it containeth everie part in it, so it hath power over every part. Now a Bishop (make the best of him) is but a part, or member of a Church; therefore he must be subject to the Censure of a Church: This Enthymem the Pope cannot evade, being pressed with it, by our writers from the testimonie of Gregorie,Lib. 4. Ep. 2.8. against Iohn of Constantinople; but our Hierarchie will cutt this argument, if they can not unty it: For over the Church they will be, and not subject to it.

A second reason may be taken from that Sonn-ship that they professe to the Church: they are often upbraiding others. Non habebit Deum Patrem, &c. they have not God for their Father, that have not the Church for their Mother: They are beaten here with their owne rod; for they beate and spurn their Mother, and yet like ungratious Children they dispise their Mothers correction: If they be within, will they not be judged.

Lib. 5. C. 27.D. Fyeld would make us beleeve, that a Bishop must not be judged by Elders; But the Apostle is of an other minde:1 Cor. 5.12 13.1 Cor 5:12 do ye not judge those that are within?

p. 287Other arguments we might use, as from the dignitie of the Church; from the end of the Churches Censure; which is to pull men as brands out of the fire; and from the danger of such, as Kick against this prick; but we name them onelyonly, since in every particular lyeth, the force of an argument: as for these that will be affectedly ignorant, let them be ignorant still: but one thing we intreat you to observe, and we desire the Hierarchie to take notice of it; that this exalting of themselves above the Church rellisheth strongly of the grossest Poperie; and with Popish Arguments they doe maintain it. The grosser Papist houldeth the Pope to be above the Church, as Iohannes Saracenus,Pol. Paris. p. 42. Bellarm. and Baronius; but the more moderate Papists teach the contrarie; witnesse, Thomas Corfellis, in his disputation at the Counsell of Basill, cited by Aeneas Sylvius: Dicimus vniversae Ecclesiae potestatem omnimodam esse concessam; Romanum{que} pontificem illi subjectum; posse per ipsam deponi, abijci, excommunicari: We say that all power is given unto the Church; and that the Pope is thereunto subject; and by the Church he may be deposed, rejected, and excommunicated. The same question was debated, and concluded affirmativelie; namelie, that the Pope is subject to a Councill; witnesse Gerson, cited by Saravia;Cont. Ger. p. 367 will it not then follow undenyablie, that a Prelate, or a pettie Pope, is subject to the Censure of a Church? both Hierarchie and Papists grant the antecedent: Potestas Ecclesiae supra Papam: the power of the Church is above the Pope.

p. 288This doth D. Morton cite from Sylvius; and why hath not a Congregation,Apot. p. 2. lib. 4. c. 12. or Church, power over a Prelate?

Some would faine wrangle with the consequent thus; that there is not the same reason from the power of a Church universall over the Pope; and of a particular Church in controversie with a Bishop: one of their owne Bishops taketh away this instance, proving that our Saviours words:D. Andrew Tort. Tort. p. 42. tell the Church; are to be understood de Ecclesia qua{que} particulari: of every particular Church; giving an instance thereof in the Church of Corinth.

So D. Whitak. of that place of Mathew 18. Particularis quaevis Ecclesia, &c. Every particular Church hath greater authoritie, then Peter; or any particular person.

The trueth of this consequent is also clear from reason, for by what power is a Councill superior, or doth exercise its power, but because it is a Church representative? and from which ground, both Popish, & Protestant writers, presse the Popes subjection to the Censure of it; In witnesse whereoff, D. Andrews citeth Cardinall Cameracens. Cusan. and the whole Schoole of Sorbon; concluding it against the Pope, in the Councill of Constance: If that man of sinne then should be not onelyonly deposed; but also cast out, if on formall proceeding, he would not repent him of his exalting himself against God; what letteth, but the limbes p. 289of the man of sinne should be so proceeded against, if they persist in their tyrannie and contumacie? If any object the Magistrates interposed authoritie; it is quicklie answered: quod ejus potestas non est privativa, sed cumulativa: that his power is not to abate, or weaken any ordinance of God; but rather for guarding, and making good all the ordinances of God, punishing with the sword the opposers.

VponUpon this particular M^r. Zanchie writeth both larglie, and learnedlie,In 4. precept. p. 747. answering all objections of hinderance from the Magistracie; and giving many good reasons, why the Magistrate should rather further, then hinder this ordinance of God. As from the perpetuity of the Gospell, this being a part of it: From the excellencie of it: From the necessitie; ends, and effects of it.

One remarkable argument he useth: that the Magistrate himself being a member, and subject to the ordinance, cannot exempt any man from this ordinance: For this he citeth the Churches practize upon Ozias, 2. Chron. 26.16. and that instance of Theodosius related by Theodoret Lib. 5. 18.

D. Whittaker contriveth this argument into few words: Qui vincit vincentem te, is etiam vincet te: De Cont. q. 5. p. 180.If the Church bring him under, that is over thee; shall it not also bring thee under, meaning the Pope or Prelate?

p. 290For a closer of the proofe of this point; we produce the judgement of that World of wit, in his halcyon dayes; who in a generall assembly, with much admiration disputed acutelie this point pro & con: whether malefactors in life or religion, against the first, or second Table, might be cast out, notwithstanding they were lyable to temporall punishment: He concluded affirmatively, that hereticks, blaspheamers, refactarie schismaticks, bloodguiltie persons, and the like of what degree soever they were, ought to be cast out, by the Church; For they might escape the Kings hands; but the hand of God they could not escape. His Lawes must stand, said he; and we must all obey, though the Lawes of man be often made of none effect.

Thus, or to this effect, the King spake; yea we could make it appeare, that awfull shaking blade of the Spirit, was more terrible to those robellious spirits, both to God and man, than the power of many Kings.

By this it appeareth, who be the Schismaticks in this point. The Sorbonists in their Booke, called the Ecclesiasticall Policie, chargeth Bellarmine, and Baronius, to be Schismaticks; because against the Councill of Constance & Basill, they maintaine the Pope to be above a Councill? We require judgement, whether D. Downam, and D. Bridges, with others of the Hierarchie, maintaining Prelates, to be above the Churches, p. 291deserve not the liverie of Schismaticks, that they would put upon others?

Lastly, we want not approved practize for this particular: Instance, that Censure put deservedly (as himself acknowledged) upon M^r. Adamson, Bishop of S. Andrews; for taking that Antichristian title upon him (for litle other fell to his shair but sinne and shame.)

The effects of excommunication, which the Apostle calleth a giving up to Sathan, were heavily and fearfully upon him; namelie, inward pangs, outward paines, and much penurie: No forraigne absolution could ease him, till the Church, who had imposed the Censure, upon his humble confession and supplication, released him.

The Godlie, and Learned of the Realme, relate this at large; we must give but a touch: onelie this we wish, that they had still so used the stafe in driving away the fowles; that their sacrifice still might have been of as sweete a smell as formerlie: but let them and us up and recover our ground; taking Chrysostomes advice in this verie particular: Non purpuram; non fasces, &c. Feare not the scarlet hood; the myter, rochet, nor the crocier stafe; ye have greater power than these; He bindeth this on with good reasons: Si hominem timetis, &c. If ye feare man; that verie man shall mock you; but if ye feare God, you shall be reverenced of men. Yea further, the neglect of p. 292this duetie shall cause their blood, to be required of your hands.

But heer flesh and blood will beginne to startle; and turne the back on this honourable service: It will either lay or finde abundance of Bears, and Lyons in the way; or at least their skins stuffed with straw.

As the faint-hearted spies could not chuse, but commend the sweetnesse of the soyle, and fruitfulnesse of the promised Land; but they were daunted with the strength of the people,Numb. 13.27. &c.Num 13:27 the height of their walls; the Gyantlike stature of the Sonnes of Anack; the Amalakites, and the rest of their cursed confederacie, dwelling in the mountaines; So all that have any hearts for God, must of necessitie confesse hoc exterminium mali; this rooting out of this evill, to be the most honourable, and profitable businesse, that ever was undertaken; but who is sufficient for it?

They are the Sonnes of Anack for strength, (and so they are indeed the sonnes of that monstrous Giant the man of sinne;) they are deeply rooted, and strongly guarded with Amalakites, Hittites, Iebusites, &c. that is, Atheists, Papists, Arminians, Carnall Gospellers, Protestants at large, the openlie prophane, and with all the enemies of the Church, and Common-wealth, and with all the Bellie-serving crew that depend upon them. They have further with them the Counsell of Achitophell; the courting of Shebna; the roaring and braving of Goliah; the cruell pride and vanitie of Haman; the flatterie of Amaziah; the falshood of Semaiah; and p. 293the blooddy cunning of Doeg; and if in this height and might they be incountered, they will rage like the roaring of the Sea, and teare like a Bear, robbed of her whelps?

For answer to all this; graunt it be so, (for it may be, al these will be upon their stumps.) Should ye not the rather resist by all good meanes this foreign,1 Pet. 5.8.1 Pet 5:8 or roaring monster, that he may flee from you.

Consider, if you be not able to runne with a footeman; how will ye hould out with a Horseman? that is, if you cannot tell how to deale with a mortall man, being Gods enemie, how will you deale with God, being provoked, that ye come not out, to help him against his enemies? If the Christaline humor of the bodilie eye be never so litle removed by a blow or cutt to the one side, or other, it maketh one thing seeme two. So by false feares, the Christaline humor of the eye of faith being never so litle oblique, from directlie looking upon God, & our commission, maketh our foe seeme stronger, and our service seeme harder, than they are indeed, or in verie trueth. Prodigious things upon proportionable distance, seeme more fearfull, than if they were nigh hand; so drawe you to your colours, and march on to the charge; and you shall with Alexanders spies, discover them to be but Mounkies, marching over the mountains of Babell, and no men of Armes.

p. 294Consider what the Lord saith, and it will strengthen your heart:Esa. 40, 31.Isa 40:31 They that wait upon the Lord shall renew their strength, they shall mount vp with the wings of an Eagle, &c.

C. 4.1. v. 10.Feare thow me, for I am with thee; be not dismayed, for I am thy God: I will strengthen thee; yea I will help thee; yea I will vphould thee with the right hand of my righteousnesse.

V. 11.12.Behould all they that were increased against thee, shall be ashamed, and confounded; they shall be as nothing; and they that strive with thee, shall perish.

Doe as those brave Spirits, Iosuah, and Caleb, counselled faint hearted Israell, to doe with the Canaanites.Num. 14.9Num 14:9 Feare them not, they are bread for vsus; their defence is departed from them, and the Lord is with vsus, feare them not. Can you read those places, and gather no courage?

The Lord will do by you, as he did by Achaz; If ye will not fear, Esa. 7.4.Isa 7:4& be faint hearted; as sure as the Lord hath spoken, you shall cutt off the tailes of these two smoaking fire brands from the head of Babell; namelie, Popish Prelacie, & Arminianism; and then all the rest must fall: But if thorow feare of danger, you seeke a hole in your commission; and turne of the service; then the Lord may impute it to you for rebellion, as he did p. 295to Israell his denyall to enter the Land:V. 9. OnelyOnly rebell not ye against the Lord, saith Iosuah to them. As the frequencie of a Diarie, or light fever, may grow to a Hectick; so that faithlesse feare of the Israelites, cast them into a deadlie consumption; yea from one degree of sinne, and judgement, to an other; As from feare, they fell to murmuring; from murmuring to rebellion; from rebellion to the murthering of their guides, If God had not hindered them; but this did so provoke the Lord, that had not Moses stood up, betwixt God and them, he would have cut them off from being a people; and because (as Moses said) they turned away from the Lord, he gave them over to go up against their enemies, without his advise; neither would he be with them;V. 44, &c. and so they were consumed.

2. Some will make a stop, that the Kings authoritie supporting of them, standeth in the way of reformation.

For answer. 1. If they could say with the Apostle, that they were foreign,Rom. 1.1.Rom 1:1 separated, or sett apart for the Gospell of God, they would not medle with the authoritie of Kings. Duae virgae sunt; altera Regum gentium; altera Discipulorum Christi. Virga Regum, virga Dominationis; virga Discipulorum Christi, directionis. There be two rods (saith Rupertus:)In Math. 10Matt 10 one of the Kings of the Earth; an other of the Disciples of Christ; the former is a rod of Princelie superioritie; the latter a rod of direction: the one is p. 296over the body; the other over the sowle.

2. As we have proved, they have no such authoritie (as they doe usurpe) over either sowles, bodyes, or goods of men; and therefore they may be justly called Regis, Legis, & gregis, excidium: The very undoing of King, & Law, and people.

3. Say authoritie were graunted, in things incompatible; it were no authoritie at all. Virga dominationis non est concessa Ministris Evangelij pacis (saith the foresaid Author:) that rod of Princely dominion, is not given to the Ministers of the Gospell of peace.

The same argument our Saviour (whom they now and then call Maister) useth, to avoyd the division of the brethrens inheritance:Luc. 12.14Luke 12:14 Man, who made me a judge or a divider over you? As if Christ would say: I have no calling to it; and who can give them a calling to doe what they doe? we may use to them the words of Bernhard:De consid. Lib. 1. c. 6. Quid fines alienos invaditis? quid falcem vestrum in alienam Messam extenditis? Why do ye invade others offices, and cast your sikle in others Corn. Cur major vis esse Domino, &c. Why will ye be greater then your Maister, who answered the brother in matter of division; who made me a judge, &c. then it behoveth you all, according to your places, to vendicate the King, and Kinglie authoritie, the Law, & the subject; yea, and the Gospell, (which is more then all,) from abuse, and tyrannie.

p. 2973. And lastly, some will object, if we cast off their bands, and oppose their tyrannie, we shall be called tumultuous; they will cry a confederacie: people will forsake us, we shall loose our Ministerie, or place of government; our court-countenance; our credit; we may be banished, or imprisoned; and so our places should want us, where we might have done much good?

For answer; first you must make a count, what it may cost you. Nullum periculum vincitur sine periculo: No danger is overcome without danger. And resolve upon self-denyal, if you follow Christ. The fearfull are neither good Soldiers, nor good Logicians: as God said to the Prophet: though they say a confederacie, Esa. 8, 12.Isa 8:12say not ye a confederacie fish not to farre before the nett? Sit vestri cura operis, & Dei cura eventus: Do ye the work; and leave ye the successe to God. May ye not rather reason, that honour, and successe, shall attend you, and yours? Is not God plentifull in promises of assistance in the worke; and a blessing upon the worke?

Behould (saith the Lord of Babell,)Ier. 51.25.Jer 51:25 I am against thee O! destroying mountaine, which destroyeth all the Earth.

Sanctifie the Lord of Hostes; and let him be your feare, Esa. 8.13.14.Isa 8:13Isa 8:14and your dread; and he shall be to you for a sanctuarie.

p. 298But say that the evill, which you feare, should come upon you, and us, (as indeed it might, because we have so long stood off with God, and feared man more than him,) yet why should your places of Magistracie, or Ministerie be redeemed with the least detriment, or dishonour to God? is not Thyatira, being (as one saith) a Type of the Church, high in Poperie, from Wickleeff to Luther, threatened for suffering of Iesabell?Park. lib. 1. C. 39. Apot. 2.20. that is: Quod Romam ferrent: that they suffered Rome. As one saith, Iesabell no doubt was reproved, but she was not roundly dealt with; she should not have beene suffered at all: But we take not up our Armes at all against the brood of Iesabell. Turpe Christianos Pastores non in prelio Leones, sed potius servos esse: It is shame (saith one) for Ministers, or men of place, not to show themselves like Lions, but as harts in the batle.

What it is to be a Lyon, Salamon telleth us: he turneth not away for any. Pro. 30.30.Prov 30:30As for your places, libertie, peace, and paines in the Lords harvest, God will say thus:Ps. 50.12.Ps 50:12 If I be hungrie, I would not tell thee; that is, what need I to thee; or any thing thow canst doe? I am all sufficient, &c. Mens places and paines must serve Gods appointment; but Gods appointment must not serve mans Policie. If you stand not up for God, you are fare to loose your places, and your confort too. Pure obedience, without going to the right hand, or to the left, is the fruite of true love to Gods commandment. p. 299Hath the Lord (saith Samuell) so great pleasure in sacrifice, as in obeying of his voyce.1 Sam. 15.12.1 Sam 15:12

We know that Earthlie Kings hould it their greatest glorie, to be precisely obeyed in their peremptorie commandes, though they be many times different, or directlie opposite to the rules of State; and men of no meane qualitie, devouted to those commandes, hould it their greatest honour punctuallie to obey, though it be with danger of their head; Instance, that man, who upon the command of Henry the VIII. threw downe the Fort in France; for which the Councill thought him worthie of death.

A like instance we have in Duke de Medina, Generall of the Spanish Armado, in 88. he was commanded by the King, not to Land his forces, in England, before the Prince of Parme & his forces were come to joyne with him; which he precisely obeying, when he might have landed; It was conceived by the Counsell of Spaine, that that neglect overthrew their attempt. The Duke being called to an account, did ingenuously confesse, that in his judgement he might not onelyonly have landed safelie, but done some great and honourable service against the English; but the Kings command was of more weight with him, then gaine, or losse; yea or life it self; for which the King commended him highlie; affirming, that he had honoured him more in his punctuall obedience, in a thing good to the eye of judgement, than he had gained him a p. 300Kingdome by a contrarie course. If it be thus with obedience to Kings, that may, and doe erre, though their intention be good; how strictlie without altering or deminishing, should we obey the all-wise God? whose commandements, both for matter & manner, are exceeding just.

To conclude the point in the words of one of the Ancients,Greg. lib. 4. Ep. 36. against usurped authoritie. State fortes; State securi, oportet enim, vt constanter, &c. Stand fast, and be strong; be secure in standing for the Lord; keep the Churches of Christ, as ye have received them from the Apostles. Et nihil sibi in nobis haec tentatio Diabolica usurpationis ascribat: Let not that tentation of divelish usurpation, finde any place in us; or let the serious, or sincere exhortation of a reverend Patriot, and Champion of Christ his Kingdome prevaile with you. Medici Ecclesiae Anglicanae omnes pro viribus esse debemus; profana Episcoporum vsurpatione, imo & saevitia ejam vulneratur: qui igitur Medicam manum adhibere cessant, aut desipiunt nescientes, aut salutem Ecclesiae perfidi produnt: we should all be Physitians to the Church of England; by the crueltie, and prophane usurpation of Bishops it is sore wounded; they then that are negligent to put to their healing hand, are either unwise, or perfidiously,M. Park. Lib. 1. c. 39 p. 128. they betray the safetie of the Church, ponder the words well we pray you.

p. 301The 3. Mean of removall.

THe 3. Mean of removall of this evill, is conceaved by some to be a Councill called; wherein the authoritie of the Prelacie, their superioritie, their Offices, and substituted Officers, their leiturgie, and maintenance, may be thorowly examined, and judged accordinglie: But before we com to the particular applicatiō of this Medsin, it shall not be amisse, to give a taste of the praecognita, or generals of a Councill, for the better clearing of the particular.

The Papacie and Prelacie are at strong opposition now and then among themselves, about the necessity, authoritie, and calling of a Councill, yet both joyne in opposition against the Presbyterians, or Reformers, (as they call them;) and this may appeare in divers particulars.

First, they charge the Presbyterians with disliking of Councills; and againe, they braulle, & keep a wondering, if at any time they call for a Councill; How can these hang together? That they do both these, let the Hierarchie, and their Soldiers beare witnesse against themselves.

For the first,Sutcli… Tract. de Disciplin. c. 9, p. 140 we dislike of nothing more (saith one of them) than that divers Disciplinarians have no Councills: as though they could not endure Councills.

p. 302The untruth of this is manifested by the current of the learned; the practise of all Reformed Churches, and the confession of their owne writers.

Bogerman against Grotius testifyeth from Iunius, & others, what love and good liking the Reformed beare to Councills:Apolog. p. 2. Lib. 4. So D. Morton, citing Calvine. Quod nullum certius sit remedium: there is no better remedie than a Councill.De triplic. Ep. p. 91. q. 3. So Saravia of Beza: De necessitate Synodorum facile Bezae cōsentio: as for the necessity of Synods, I willinglie agree with Beza. Concilia coguntur vt reformentur Ecclesiae ad formam optimam, De vera Ecclesiae reformat. Regula 10.quam Christus & Apostoli, &c. Councills are to be called (saith Zanchie) that Churches may be reformed, both in Discipline, and Ceremonies, to that form, which Christ and his Apostles have left; that all new Doctrine, Worship, and Ceremonies may be done away.

To this purpose he citeth that promise or Prophesie from Gods owne mouth, Esa. 1.25. I will purge thy drosse, &c. And so he citeth Ier. 6.16. Stand in the way, &c. Where we see the Reformed make Councills the meanes, to purge the Churches, and to finde out the good way.

It is true we doe not with the Papist, or some of the misled ancients, extoll Councills, or equall them to the Scripture; as Gregorie esteemed of the 4. generall Councills, as of the 4. Euangelists; but we answer, as p. 303Augustine did Maximinus the Heretick,Lib. 3. adversus maxim. willing to heare nothing but Councills. Nec ego Nycenam, nec tu Ariminensem Synodum, &c. Let us not contend by Synodes, but by the authoritie of Scripture.

There have been divers wicked Councills, both under the Law and the Gospell.

Foure hundred false Prophets were assembled under Achab, to condemne Micaiah.1 King. 22.1 Kgs 22

The high Priest, and the Pharisies,Ioh. 11.47John 11:47 gathered a Councill against Christ. Yee when Councills began to be corrupt. Gregore Nazianzen said:Epist. 25. ad procop. He never did see a good end of any of them.

Neither cite we these as Calvine speaketh for us:Instit. lib. 4. c. 9. Quod Concilia minoris facimus, vel quod Concilia metuimus: Out of any disesteeme of Councills, or that we feare Councills, but that Councills being subject to err; We beleeve them so farre, as they are ordered and guided. Per lydeum lapidem, & non per lesbiam Regulam humani judicij; (as Zanch. speaketh) by the touchstone of the word; & not by the leadin rewle of mans corrupt judgement; and therefore saith Iunius:Animadvers. in Bellarm. p. 429. Res Concilijs non debent determinari: Things must not be determined by Councills, without the guidance of the word.

p. 304In the next place, the Hierarchie forgetfull of their former challenge, cryeth out on reformers for desiring a Councill; witnesse, D. Bridges his reply, to one desiring tryall, and reformation of things by a Councill: Is not this (saith he) to take away the authoritie of Bishops, Lib. 15. p. 12357.and Archbishops, by whom, as by a compendious way, things may be determined?

Te same quarrell picketh D. Whitgift to M^r. Cartwright,Tract. 5. c. 3 desiring a Councill: The calling of a Councill (saith he) is a way full of grievous, and intollerable consequences.

The same song doe the Papists sing to all Protestants, desiring a Councill. Iunius citeth Bellarmine thus, upbraiding the Lutherans: efflagitant Lutherani Concilium, Controv. 4.&c. The Lutheranes would gladlie have a Councill; but D. Morton sheweth us how Bellarm. and his followes. Excludunt necessitatem Concilij: they do abandon the necessitie of a Councill. But upon what ground? VponUpon the very same ground, in effect with the Hierarchie. Via maxime compendiaria extinguendi Haereses, non per Concilia, sed per sedem Apostolicam: The most compendious way, (say they,) to quench Heresies,Apol. p. 2. Lib. 4. c. 1. is not by Councils; but by the power of the Apostolick Sea, witnesse, Bellarm. & Coster.

p. 305To the same effect Perierius: Frustra fit per plura, In Exod. 10Exod 10quod fieri potest per pauciora: It is labour lost, to doe a thing by greater paines, when it may be done by lesser: Observe how the Hierarchie and Papacie jump together, in the same Positions and grounds; For as D. Morton further witnesseth of the Papacie, that they exclude Councills: Vt cathedrae papalis prerogativam adferant: that they may establish the prerogative of the Popes chayre; the same doth the Hierarchie; witnesse themselves, that they may establish the indisputable prerogative of an Archbishop, or Pope Minorite. As in this they are like one to another; so they are both like to the great enemies of State, or Bankrupt Politicians; who least they should be called to an account, are ever beating on this Matchivillian principle. In statu Monarchico expedit rara esse commitia: In a Monarchicall state, Parliaments should be verie rare; which is both against reason, & the safetie of the state; especially, if the wicked finde place about the throne, whom the power of a Parliament should, and must remove; since this high Court is sett in the midle, betweene the King, and State, yet pertaking of both; that they may redresse the grievances of both; just so, the intrusion, and violent keeping of possession by the Prelacie, cannot endure a Councill.

p. 306But to come to the application of the particular; cause them joyne yssew with us, and put the cause upon the tryall of a lawfull Councill; vbi causa cum causa, & res cum re, & ratio cum ratione comparetur: Where cause with cause; and matter with matter; and ground with ground may be compared, and determined.

But in calling of this Councill, the Hierarchie must be content to part with their Romish principle, namelie; no Metrapolitan, no Councill. It is D. Bilsons Position in more words delivered, c. 6. p. 453, &c. Saravia, the Prelates Couvert, but like a cake not turned, pleadeth thus for Mammon; that the assemblies of the Presbiterians are not Synodes, De triplic. Ep. q. 3. p. 90.but conventicles, because he readeth not of any Synode, without an Archbishop. It is the verie plea of Bellarmine for the Pope: Quomodo convocabuntur Concilia abs{que} vno, in quo omnes, &c? How shall Councills be called without one, in whom all the rest must consist?De Concil. c. 12. Or how can Bishops be assembled without a head?

Lib. 4. pag. 114.Si nullus Metrapolitanus in qualibet Provincia; nullus{que} pastor in tota Ecclesia, &c. If there be no Metrapolitane in everie Province, and no universall Pastor in the whole Church, how can a Councill be called, or kept.

The argument for the one, is everie way as good as for the other; if a Provinciall, or particular Councill can not be kept without a Metrapolitane; then a generall p. 307can not be kept without a Pope: But the untruth of this Papall and Hierarchicall assertion appeareth many wayes.

1. It is against that place of Scripture, which both they, and we, and all that professe Christ, alledge for the warrantable calling of a Councill:Mat. 18.20Matt 18:20 Where two or three are gathered together in my name, there I will be in the midst of them. Yea I say unto you; V. 19.if two of you shall agree vponupon Earth in any thing, &c. which phrase is taken from that Symphonie, or Harmonie that is in Song; vbi communi consensu, non alicuius imperio: foreign.where it is signified to us, that by the common consent, and not by the imperious edict of any, a Councill is to be gathered; (as one saith verie well): and if by the name of Christ: they understand authoritie, given from Christ; by the verie same the Metrapolitan authoritie is rejected; which is proved (as we have shewed) and confessed by all the ingenuous, to be but a humano institution.

Tota Hierarchia instituta est, vt in Ecclesia vnitas, Distinct. 18& tranquillitas servetur, sayth Duarenus the Civilian, and a great friend to Prelats priviledges: the whole Hierarchy was ordayned, that the unitie, and tranquillitie of the Church might be kept; But what Lord-keepers they have beene, and are to the Church, we have partly shewed you; for we cannot tell you all: But for the point; that they are of mans positive authoritie, let their owne speake; as D. Fyeld, Sutcliv. D. Bilson, &c.

p. 3082. Was there any Metrapolitan in that Apostolicall Councill, Act. 15? Where if they answer, that the Prelates succeeded the Apostles (as some do) then they crosse their owne confession; that a Metrapolitan is a meer humane institution. But they know well enough, and are forced to confesse; that there was no Metrapolitan for the space of 300. yeares after Christ; and will they say there were no Councils? and if there were, they must be null in their judgement, for want of a Metrapolitan. Fideles per Afiam conveniebant ac nuper natas Doctrinas, Lib. 5. c. 16&c. the faithfull ones (saith Euseb.) assembled themselves thorow all Asia, rooting out new Doctrines, and all things repugnant to the word; in these no Metrapolitan. The same author witnesseth, that Constantine, comming to the Crowne, by a decree, restablished the libertie of calling Synodes, or Christian Societies together; which were formerlie suppressed, by the tyranny of the Dragon. So that ye see the frequencie of Synodes before any Metrapolitan. Yea a Synod was kept at Antioch, as D. Reynolds witnesseth against the minde of a Metrapolitan.

3. What say they to all Synods that have beene kept by Reformed Churches, since the time of reformation? Surely, they dare not say, they are no Synods. Yea they will be founde to be the Synods indeed; For all the Synods kept in Britan by Prelates upon tryall, by the goulden rewle of Gods word, shall prove but Pseudosynods; p. 309Or as Nazianzen. speaketh to be foreign: the fixing of evill, not the dissolving of evill.

Take for instance (to go no further) that Provinciall Synod, houlden Anno 1603. the first yeare of King Iames; which was all that was houlden from A^o. 1597. which a Learned worthie calleth: Flagellum piorum, & pandoram illam è cuius pixide, &c. Park. de Polic. lib. 5. c. 26.the scourge of the Godly; and the box, out of which a multitude of mischiefes have overflowed the Church of England.

But in these Reformed Synods, were there any Prelates? For the closer of this controversie, let a learned Cardinall speake:De concord. cathol. lib. 2. c. 25. Eius authoritas non ita pendet à congregante, &c. The authoritie of a Synod (saith Cusan) dependeth not so on a Metrapolitan, or Pope, that it is null without them; For then the eight generall Councills had been null, because they were not by a Pope.

But what is the reason, the Pope, or Metropolitan pettie Pope will beare such a sway in Councill, or they will have no Councill at all? D. Whittaker giveth Bellarmine the reason: Certum est reum nolle convocare Concilium, à quo judicetur: a Malefactor will never call an Assyze; except he may be judge himself. But as Iunius citeth Augustin; is it any reason, vt vnus judex sit, & accusator? that one should be both judge and accuser? Imo vt quispiam de alio judicare vellet, 32. q.& nollet se judicari? yea that he will judge others, and not be judged himself.

p. 310Iudge ye then with Luther, cited by Iunius: Expetimus Christianorum liberum Concilium, Controv. 4.&c. We desire a free Councill, as Christians should have; For of their Councills under the Prelates, we may say, as Luther said of the Popes: quod porrigitur panis in mucrone gladij, Lib. de Concil.at propius accedentes manubrio ferimur: They hould us out bread on the point of a sword, but when we come nigh, they beat us with the hilt.

Be pleased then to let us have a Councill in the name of Christ; that is, with authoritie from the word, which they reject, (as M. Calvine well observeth,) that ad,Deut. 4.2. Malach. 2.7 Rev. 12, 18Deut 4:2Mal 2:7Rev 12:18 or diminish, from the word; and then we doubt not by the help of God, but the Prelates shall not onelyonly be in danger of a Councill; but they shall be quite extinct by a Councill.

For the evidence of this hope, let them but appear to these particulars;

1. What Councill called and guided by the warrant of the word, can chuse, but condemne the unlawfull calling of the Hierarchie, not having one jote of warrant from the word; yea directlie condemned by the word; For matter incompatible with the Ministerie; For ground Antichristian authoritie; Conferred onelyonly by our Kings, for want of better information; who are not able, nor any human power, to change the nature of it: and lastly, for manner meerely Popish, and Histrionicall; as we could shew from the Ceremonies p. 311used, but they are not worth the time.

2. What Councill will approve that feudatarie Leedg-vassalladge of Ministers, with their oath of Homage, or Hominium, (as some call it;) that is, Man-service? Whereby they intangle,Lib. 1. c. 7. N. 9. Ecclesiae. and tye themselves to Militarie service; Tenentur militari: They are tyed to serve in warre, sayth Spalato. Tollentes libertatem, & numera prophanantes, (sayth that Learned, and much honoured Didoclavius,) undoing the libertie of the Church,Altar. Damasc. p. 11. and prophaning the function of the Ministerie.

What Councill will approve of their Lordlie and supereminent titles, of Lord, Earle, & Grace, and of the most honourable order of Gartyr? Or will they thinke it right, that they should take place of all the Nobilitie, & some of all the officers of state save the Lord Chancelour; as the Archbishop of Yorke; Some take place of the Lord Chancelour too; as the Archbishop of Canterbury.

It is worth the observing, when the Bishops were inhibited the Parliament by Edward. 3. that proud Prelate Iohn Straitford, came to the doore, and pressed to be in,Godwin. de Presul. p. 157. affirming that he was the grand PEOR of the Land, and next vntounto the Kings person, to have his voyce (and so saith he) I challenge the right of my Church, & entrance into the howse.

p. 312Lastly; in this particular of honour, will a Councill thinke it fitte, that the orphanes of the Nobilitie and Gentrie, being feudataries to the Bishops, should as Vassals, do homage or Knights service to them, though they hould other Lands in capite of the Crowne? Our Antiquari sheweth us, how the Earle of Gloster held the Mannor of Tunbridge,Gamden. of the Bishop of Canterbury on condition, that he should be the Bishop his Marshall at his instalment.Godwin. So the Earle of Warwick was Marshall at that great and sumptuous instalment of Georg Nevell, Archbishop of Yorke.

3. How can they hould up their face in Councill, to make good that power conferred on them, or abused by them in the high commission. Is it fitte, that Ministers, by vertue of a secular power, should take upon them, to censure men in the matters of the service of their God; and other points of faith? and not onelyonly so, but also to excommunicate, fine, imprison, break up their doores, and closets; take away their goods, &c. Contrarie to the Law of God; the Lawes of the Land, and Priviledge of the Subject; as we have proved at large? Or would a Councill ever agree, to put two swords into the hands of mad men, or suffer them, to rack the Kings subjects upon that damnable oath of Inquisition? Yea they infringe the power of the commission itself; by vertue whereoff, as they are to inquire for Heresies, & Errors among other things, so are they not to condemne that for Heresie, or Error, which is not determined so to be, by Canonicall Scriptures; p. 313witnesse that act of the 1. Elizabeth, C. 1.

4. What Godly Councill will admitt of their distinctions of degrees of Archbishops, Bishops, Deans, Priests, and Deacons; not onelyonly contrarie to Gods word, but also rejected by all Orthodox, Ancient, and moderne writers, except a verie few of their owne grain.In 4. precept. p. 732. Plures gradus seu ordines Ministrorum non legimus in sacris literis, quam quos Apostolus in Epist. ad Ephes. expressit: We read not (saith Zanchie) of more degrees, or orders of Ministers in holy writte, than the Apostle hath expressed in the 4. of Ephes. V. 11.

What Councill could endure their Court Canons, and multiplicitie of Popish officers, both in Ecclesiasticall & Lay functions (as they do distinguish:) with the number, varietie, and iniquitie of their Courts, we meane not to trouble you; since they are to well knowne: onelyonly be pleased to take a vew of that Court of Faults, or Faculties, (as they tearm it,) whereby the Archbishop hath power under his seal from himself, or his commissioner of the said Court, to give, and to graunt Licences, dispensations, & rescripts in all and every cause, wherein the Bishop of Rome did give & graunt the same. And this mischiefe is established also by a law; 25. Henr. 8. Rastal. R. 22.but how lawfullie, let Heaven and Earth judge: For by this meanes (as a learned worthie replyeth) we hauehave the Archbishop surrogated in place of the Pope, Cartw. rep. 1. p. 87.onelyonly the Kings supremacie reserved.

p. 314This beastly Romish Court (saith an other Ancient worthie) had its ground from the Canon Law, in which that filthie Marchandise of Lawlesse dispensations is exercised to the undoing of the Church.De Discipl. Fol. 22.

Pag. 3.The monition to the Parliament complaineth, (and that justly,) that in this Court, as at Rome, all things are to be soulde. This Romish Mercate (as one saith prettily:) nec modum, nec fundum, nec finem, nec pudorem habet: hath neither measure, nor bottom; nor end, nor shame; For they dispense not onelyonly with humane Laws, but also with divine, as non-residencie, pluralitie, & Symonie, &c. The which dispensations are legum vulnera; the wounds of the Lawes; the robbing of purses and the bain of sowles.

As for their Officers, we have alreadie laid them out in their colours, onelyonly a word or two more to Church wardens, and Sydmen; because sundry very honest men wrong, both themselves, and others, by this insnaring, and inslaving office. They are sworn, not to suffer any man to preach, except he come with the Prelates licence. To present such, as come not duely to devised service, or divine (as they falsly call it;) though there be no more but that Egyptian Garlick, yet that they must not leave to heare a Sermon. They must also present to the Prelates Court, all such as will not kneele at the Sacrament; nor have their Children crossed, and Bishopped; nor their Wives Churched; nor p. 315will not joyne with the Litanie, & unholy Ceremonies; nor will not observe festivall dayes, & other rites; yea if good & holy men be under the unjuste censure of the Prelates, they must barr them from the Sacrament, suffering unworthie wicked men to be admitted to the Sacrament, by the Ministers, at their pleasure; Whom sayth D. Mucket, if they present not to the ordinarie: nefarie sunt periuri, they are wickedlie forsworn; yea further their painfull, and holy Pastors, and teachers,De Polit. p. 344. they must unnaturally, and perfidiously expose, by presentment to the tyrannye of the Prelates; if they punctually obey not those impure, and plaguie Cannons: and say they could buy out their oath (which is unlawfull to doe) yet this is their untoward worke.

They are (as we have said) the Counterrfits of Gods true Officers, namely Elders & Deacons, whom they keep out of place, by serving of the tyranny of the Hierarchie, who cannot endure to heare of Gods true Officers indeed: In a word, they Minister matter of filthie Lucre, to the Harpies of the Prelates Courts; yea they greeve and wrong Gods people, and doe the worser sort no good; we wish for their good, that they might see their service weighed at the beam of the word, (which in deed is, or should be the true scale of a Councill,) and then they would hate their service, & love themselves the worse, yea we are verilie perswaded, that never a true honest man would undertake the service, were it not for feare of the Prelates; which strongly argueth, that being an Office in Gods p. 316howse, it is counterfeyt, and stark naught.

6. And lastlie; Dare they bring their Leiturgie and Ceremonies into the true Scale of a Councill: both these and their Patrons shall be found light, as vanitie it self.

First, for the Leiturgie we have shewed you (though briefly) the palterly pedigree of it; and could (if time would serve) anatomize it intus, & in cute; from the bowell to the skin (as we say;) but that is done in a treatise by it self.

What an apish Imitation of the Leviticall Priest is in the Ministers going into the Chancell; praying with his face turned from the people, as though there were some dissention betweene him, and the people? As the Priest under the Law went into the sanctuarie,Levit. 16. Luc. 1.Lev 16Luke 1 the people being without; so the rubrick prescribeth the Minister, to put a partition betweene him, and the people, where he may as well curse, as blesse; he may speak what he will in a tongue knowne or unknowne, for the people know not: from that same practise Bellarmine defendeth prayer in an unknowne tongue.De Verb. Lib. 2. c. 16

As for the Litanie well naturing the name of a laborious service in the Dust and Durt (for so Homer and others useth the name) it is borrowed from the practise of the Heathens,foreign. as Causabon observeth out of Dionysius Habicarnass.Exercit. p. 327. And is in verie p. 317deed nothing, but an impure Masse of conjuring and charming battologies; whereby the name of God is highly prophaned; his howse and worship abused; Gods people by it abandoned the sanctuarie; and the Prophane love no worship so well as it. Polybius useth a prettie phrase to display the nature of it; foreign with a multitude of inticeing flattering speeches (to say no worse) to allure the Gods: but not to trouble your ears with the particular blasphemies of it; is it not matter of wonder, that they pray to be delivered from lightening, haile, tempest, &c? Yet not one word of that which is prescribed in the Litanie of Edward. V I. namelie to be delivered from the Tyranny of the Bishop of Rome, which is worse than all the fire and lightning that can befall us. But they know well enough that that prayer stricketh at the root of their being; and therefore they have cutt it of by their expurgatorious Index; and in stead of this, they presse the Ministers to pray for their Lordships, which in effect, is to pray for the establishing of Antichriste, & keeping Christ still out of his Kingdome.

Thence it is that it stiketh on the stommacks of good men, and putteth them divers times to a stand: but compelled prayers (as we speake) doe neither partie good.

p. 318Yet for all this Romish stuffe, every Minister is strictly tyed by the Canons, to say or sing all the whole service, not omitting any thing, notwithstanding of Sermons, or any other motive to the contrarie, and that upon pain of suspension, excommunication, & deprivation, as he shall double,Canon. 14.38. or triple the offence: so that we see the breaking of the bread of life must give way to the drawing of the waters of Nilus.

To come from the inacting of the service, to the rites and ceremonies contayned in the service booke; they are as strictly injoyned upon the same penalties, as the saying of seruice is; witnesse the sayd Canons in that behalf; which is not onelyonly contrarie to the law of God, but also to the lawes of the land, establishing (as we hauehave shewed) that seruice booke of Edward the VI. which expresly thus speaketh, concerning the ceremonies. As for kneeling; the Signe of the crosse; the lifting up of the hand, and smiting of the breast, and gestures of the like nature; it shall be left free to everie one to doe as he list: so that you see by the pressure of these latter Prelates, it is worse with us, then it was in the beginning of reformation. In the proofe of the first Position we hauehave shewed these ceremonies to be trinkets out of the Popes cookeroome, and hauehave layd impregnable Positions against them; but that their Impietie, in persecuting for such stuffe; may appeare, (for that is their onelyonly argument,) and that all may see how these things should be liked by a Councill; let us lay p. 319them out yet a litle in their colours, and that as breefly as may be.

They are directly against the word of God; against the Positions of the Fathers; the acts of the Councills; the current of the modern Orthodox; the truth of undenyable principles; and against the lawes of the land. A touch of each of these, though we might be large, because we desire to keep within bounds.

For the first; all addition in Gods worship, as well as taking away, is directly forbidden in Gods word, both in the ould and new Testament; witnesse those places, Deut. 12.32. Rev. 22.18.

But these Ceremonies are an addition in Gods worship to the word, as they do not deny.

Ergo, they are directly forbidden by the word.

Basil. upon the foresaid places of Deut. giveth an excellent reason of the Major proposition of the argument:foreign, &c. Infidelitatis argumentum & signum superbiae certissimum, si quis eorum quae scripta sunt aliquid velit rejicere, aut iterim quae non scripta sunt introducere: It is an argument of infidelitie (saith he) & an undoubted evidence of great pride;Serm. de fidei confess. if any man reject any thing that is written; or bring in that which is not written:Defence of the Ceremonies, p. 29. As for D. Morton his destinction of addition corrupting p. 320and perfecting: he hath both the word of the distinction and the illustration of it, by way of simile, from Bellarmine,De pontif. Lib. 4. c. 17 in defence of all the rubbish of Rome; to whom they must be behoulding for their answers and arguments (as we have shewed) when they are put to a stand, by force of the truth; but the distinction is corrupt, and taxeth the Scriptures of imperfection, if any thing can be added to the perfecting of them; yea (as one observeth) it is petitio principij, or a begging of the question in hoc ipso contrarium, Tilen.quod divinae legi additur; In the verie same it is against the Word, in that it is added to the Word. Scriptura sacra divinitus perfecta, &c. Eo{que} nec contra ipsam, De pont. lib. 4. c. 17. Not. 10.nec praeter ipsam, &c. The word is divinelie perfect; and therefore neither any thing against it, or besides it, may be added, (saith Iunius,) the same we might say of that distinction of essentiall, and accidentall addition; the Pope, and Prelates, will adde to the word, that it may be kept; and God will have nothing added, that it may be kept; are not then they, and their additions Antichristian?

As for the Fathers, they make the word the tryall of all traditions.

Besides Basil, whom we have quoted, and others; Cyprian is very exact.Epist. ad Pamp. Vnde est ista traditio, &c. whence is that tradition? (saith he) Is it from Christ his Evangelicall authoritie; or the Apostels appointment? Then is it to be done, because God will have that done, which is written, as God said to Iosua: the booke of the p. 321Law will not depart from thy mouth. Where he flatlie condemneth all unwritten traditions.

Augustine, speaking of the Indulgencie of God toward his people, under the new Testament.Epist. 118. Levi jugo nos subdidit: he hath putt us under a light yoke (saith he) now if the legall Ceremonies being removed, men might instutute others, then (as the same Father saith:) Tolerabilior esset conditio Iudaeorum, &c. Epist. 119.The state of the Iewes was better then ours; because they were under Gods ordinances, we are under mans presumptions (as he calleth them) the Ceremonies of the Law (as the Learned often observe) were not taken away, that men might substitute others. Nam si ijs sulatis, &c. If these being taken away (saith D. Whittak.De pontif. q. 7. c. 3.) others might be brought in; where were the benefitt of freedome by Christ? According to that speech: Stand fast therefore in the liberty, wherewith Christ hath made vsus free; Galat. 1.1.Gal 1:1and be not intangled againe with the yoke of bondage.

M^r. Calvine calleth the recalling of Ceremonies, not a bringing againe of the vaile, & buriall of Christ: Sed fetida potius stercora, &c. They bring rather in stinking dunghils; quibus obruta est sincera fides, & Religio: In Act. 13.Acts 13by which sincere faith, & Religion, are overlaid; and they who take, or give libertie to use them, (much more they who inforce them,) give more to a Pope then God did graunt to his owne Law; yea the Prelacie take more upon them, then they will graunt to p. 322God; For by their Canons, they strictly enjoyne the punctuall observing of all the Servicebook; with everie rite and Ceremonie therein contayned, and without addition, or diminution, both for matter & form, sub nomine poenae, on no small penaltie Canon. 14. Yet they will adde at their pleasure in Gods worship.

As for Councills, they argue stronglie against all mens devises in Gods worship, from the negative; namelie, that they are not approved by the word; So the Bracarenses decreed against Milk in the Sacrament; and the Antisidiorenses, against Mulse or Metheglin in it; upon this ground; that they had no warrant from Christ his institution: Cessat ergo lac, quia evidens exemplum Evangelicae veritatis illud offerri non sinit: Brac. 3. c. 1.Let Milk be no more in the Sacrament, because the instance of that Evangelicall truth will not suffer it. Yea, as the Learned observe, the verie Sacraments should be condemned by the second Commandement,Park. decruce Part. 1. p. 62 under the name Image, if Christ had not instituted them.

For the current of the modern Orthodox, we could also be large, but we must give but a taste.

Besides Iunius, & others already cited, Beza observeth (as we have formerlie shewed) an Argument a comparatis, from the second of the Colossians. If the rites of the Law, God his owne ordinances, be taken away, because they were shadowes of Christ to come, what p. 323impudencie is it, to substitute in their place mens superstitions?

M^r. Calvine calleth these humane inventions; Laqueos ad strangulandas animas: Snares, to strangle the Sowles of men. Adulterant cultum Dei, & Deum ipsum, qui vnicus legislator est, suo jure spoliant: they corrupt the worship of God, and spoyle God of his right, who is the onelyonly Law-giver. Inst. l. 4. c. 10. s. 1.

Besides all this cloud of witnesses against the Ceremonies; they are opposite also to impregnable Positions of truth.

It standeth not with the nature of true Ceremonies, that these should hauehave any place in Gods worship; For a Ceremonie (as the Learned observe, as well Popish as Orthodox) is a sacred action, De cleric. C. 13.or ordinance, having its excellencie (as Bellarm. witnesseth) from no other ground, but in that it is appoynted to the worship of God. He instanceth from kneeling at the Sacrament. To the same effect speaketh Iunius: In jure Politico Reip. sui sunt Imperati, & solennes ritus; De Polit. Mos. C. 7.Ceremoniae vero proprie, non nisi sacrae observationes in cultu divino appellantur: Politick government hath power, to appoint its owne rites, but Ceremonies properlie, are sacred observations in divine worship: Since so it is, what mortall man should dare to take upon him, to appoint Ceremonies, or sacred ordinances in Gods worship.

p. 324We wish from our sowles, that men would possesse themselves of that difference betweene Ceremonies, & civill circumstances of order; the want of which observation breadeth much disorder.

1. Civill circumstances in Gods worship have their ground from nature; as there must be a place to teach in, a cup for the communion; and so of the like; but so have not Ceremonies, but from God his owne Institution.

2. These circumstances of order and Comlinesse may be used in civill, as well as in sacred things; but so may not Ceremonies; witnesse, the Prelates coursing of a Minister, for wipeing his nose on the surplice.

A second Position, crossed by the Ceremonies, is this: That all necessarie Ceremonies, under the Gospell; are contayned in the new Testament.

The first argument for proofe of this Position may be taken from the nature of a Ceremonie, discovered in the first Position to be a matter of faith; Ergo, it must be contayned in the Gospell.

2. We may prove it by induction.

p. 325As Christ instituted the Sacraments; so the Ceremonies in the Sacraments; as breaking of bread, distribution of it; and of the cup (though now removed by that Idolatrous gesture of kneeling:) Et sic de caeteris; and so of the rest.

Ergo, &c. If this induction be not good, give us an instance against it, extra propositum.

For the truth of this Position, Chemnicius speaketh expresly: Quos ritus Christus addi voluit eosdem instituit: What Ceremonies Christ would have in the Gospell, he appointed the same.

3. We may prove it also a comparatis, by comparing the Gospell with the Law.

All necessarie Ceremonies under the Law, were contayned in the Law, Exod. 24, &c.

Ergo, all necessarie Ceremonies under the Gospell are contayned in the Gospell; otherwise the Law should be more perfect then the Gospel, which none will affirme.

4. And lastly; we use this argument a distinctis. Either the Gospell must contayne all necessarie Ceremonies of Gods worship; or Christ hath left to the Churches power, to appoint Ceremonies: But Christ hath left no power to the Churches, to appoint Ceremonies. Ergo, the Gospell contaynes all necessarie Ceremonies in Gods worship. The proofe of the Minor is thus: All that Christ hath left to the Churches appointment, is to order things by Christ himself appointed, 1. Cor. 14.40.

p. 326But to appoint new Ceremonies, is not to order things by Christ himself appointed.

Ergo, he left it not to the Churches appointment.

For the last particular, that these Ceremonies stand in opposition to the Lawes; it is cleare, as we have shewed from that Leiturgie of Edw. VI. to the which the Law requireth subscription, and the booke leaveth the things arbitrarie.

By this which hath been said, it may appeare to your Honours, how the Prelates, and their apurtenances, shall never be able to stand in a Councill, which being guided by the word, cannot brooke that which is enmitie to Christ, and the State.

In these things we have beene the larger; that all may see how they invade, as M^r. Calvine sayth, the liberties of Christ, bereaving his servants of the same.

2. How their tyrannie (as the same Author saith) exceedeth the Lawes of other tyrans; because they tyrannize over the conscience.

p. 3273. To show how by these courses of their traditions they do not onelyonly transgresse the commandements of God, Math. 15.3. but they make voyd (as the Spirit speaketh) the worship of God, by the commandements of men; namely, in regard of the power of it; and the honour due to it, V. 9.

Let the Prelates disesteeme of Gods ordinance witnesse this; not onelyonly in preferring the least, and vilest patch of their Leiturgie, to preaching (as their Canons witnesse;) but also by their phrase of speech in their Canons; where they scarse, or do not at all esteeme preaching to be a part of divine worship; witnesse the 19. Canon, where, in the time of divine service, or preaching (say they) where observe, they make the word divine, a main difference, to distinguish their Leiturgie from preaching: Yea one of their proctors, in plaine tearmes, affirmeth preaching to be no part of divine worship.Howson. ser. in Psal. 118 pag. 78.Ps 118

4. And lastly; that we may all awake, to be sensible of the fearfull evill that is toward us, except we purge the Lord his howse, and worship of this superstition, and the Patrons of it. Witnesse Esa. 29.14. Therefore behould, I will proceed to doe a marvelous worke among this people; a marvelous worke, and a wonder; For the wisdome of the wise men shall perish; and the vnderstanding of prudent men shall be hid.

p. 328Where be pleased to observe the matter of judgement; namelie, the perishing of wisdome & vnderstanding from the wise men; that is from the Governours in Church & common-weal, who should be light to others; and if the light, that is in men be darkenesse, how great is that darkenesse, Math. 6.23.

Observe also the manner: it shall be a marvelous worke. And lastly, the degree of it, expressed in the ingemination, or doubling of the wordes, a marvelous worke; a wonder, as if a man could not wonder enough.

Certainely, we are farre overcome in this judgment; we have all knowledge, as the Apostle speaketh; but that wisdome, & prudence, that applicative power, that should actuate, & order this knowledge in the proper Sphere of his activitie, is perished from our wise men. Wisdome is the heart of knowledge; from whose due temperature cometh the bewtie, and strength of a State.

Zeal of the Lords honour is as the actuall heat, comming from the heart, inlivening and activating all the members of the body Politick; consuming the superfluous humors of benumming, or deading sinne; dispelling the vapours of deluding errors, and abandoning all the unnaturall heat of superstition, & Idolatrie: But the want of this working wisdome hath brought us to a Lethargie, or Epilepsie.

p. 329All men wonder, and stand amazed at your supine negligence, in hastening to quench the fire, that hath allmost consumed us: They cry out, where are ye? what are ye doing? What is become of that spirit of valor; and true love to the Lords honour, and your Countries deliverance? They that are acquainted with the Councill of God, conceive this to be the cause; that the spirit of wisdome is allmost perished.

It is with us, in some measure, as it was with Ephraim: Ephraim is oppressed, and broken in judgment; Hos. 5.11.Hos 5:11because he willinglie walked after the Commandement. So because we have willinglie obeyed the Prelates Commandement we are oppressed within, and without; and judgment is as a snare to us; Yea, if these Commandements be not countermanded, the Lord will looke on, till they beate us to powder.

… there be any spirit therefore of wisdome left in you; stirre up the gift that is in you; And if you meane to live, abandon both them, & their Commandements. And so much for this Mean, of calling of a Councill.

p. 330The 4. Mean.

NOW we come to the 4. Mean: The case may so stand, that a generall Councill cannot be had; as Beza writeth to Caesar, or Charles the 5. It were a happie thing by a Councill, to reform what is amisse, and so to pacifie God; but as the same Author; If thorow the Iniquitie of time, and height of disorder, it be not possible to have a Councill; yet reformation must not cease; For in all the reformations of the reformed Churches, we doe not read, that they had any Nationall Councill, till they had cashiered the Hierarchie, the verie bain of Councils, as we could show by divers instances in our owne Iland, and other where; but we cannot enlarge everie thing.

The Mean then of removall is to gather your selves together in serious humiliation, Zephan. 2.2Zeph 2:2& reformation, before the Lord, in knitting your hearts together, in the band of love; everie one lending his helping hand (according to his place) to the breaking downe of Babell.

We meane not to insist in the discoverie of this powerfull prevayling duetie of Humiliation; because the Theorie hath been excellently taught, & writtē off, by our Learned divines; and some of Gods people have plyed the practise of it; We will onelyonly therefore give a touch of the generall, with some briefe direction for our particular.

p. 331As holy, and valiant Ezra, with his people, being in danger of the enemie, used this, as a speciall remedie;Ezra 8.21, &c.Ezra 8:21 namelie, to humble themselves before God; to seeke a right way for themselves; their Children, and Substance; So it standeth us upon it, to doe for us, and ours, and what we have; For all is like to be lost; but if in seeking of the Lord, we would have Ezra his successe,V. 23. of whom the Lord was intreated; we must with Iosua remove that thing of the curse; namelie, the Prelacie from having any power over it; for wofull experience hath taught us, that the Prelates finger is like the Harpie his claw, it spoyleth every thing, it cometh in.

An able Pastor, some two yeares, gone in august, in a generall fast in London, pleading for reformation, under Iosua his removall of the excommunicate thing; Ios. 7.11.Josh 7:11tould us in plain tearmes, that the main thing was that damnable Hierarchie; who made no matter of the sinking of the Church, and State; so they might swimme in their honours, & pleasures.

As Iehosophat was sharplie rebuked, and much crossed, for helping of the wicked; 2 Chron. 19 2.2 Chr 19:2So in having them to be helpers or ringleaders in this duetie, is to bring a curse, and not a blessing upon it. How can they doe good in humiliation, that are enemies, both to it and reformation? Witnesse, their persecuting of Gods people, for gathering themselves together; Or as an other Prophet hath it; for speaking one to an other; Malac 3, 16Mal 3:16that is, joyning their strength together, to prevayle with p. 332the Lord; which is a practise warranted from the word, the practise of the Saints, and the custom of the Churches; as is fully proved in a particular Treatise.

In the reformation of the State of Scotland, the Nobles, and others of the congregation, were put to great straits, by the overtopping power of Queene Mother, and her French forces; but having with them a mightie man of God; who could stand up in the gappe, and tell the Nobles, and other of their particulars, in the controversie with God; every man humbled & reformed himself, so that the Lord was intreated, and at length they were rid of the Prelacie, and all their excommunicate things; yea great feare fell upon the Queene, & Prelates, and all their Popish forces, by the frequent, and fervent humiliations of Gods people; in so much, that the Queen confessed, that she feared more the prayer & fasting of M^r. Knox, & his assistants; than an armie of 20000. men.

We have heard, that some 7. yeares ago, two faithfull Ministers were committed to a strong castle, upon a rock, where their fervencie was such with God, that the Captains ladie (being a Papist) sewed for their enlargemēt; for she said she was affrayd, they should shake the foundation of the Castle, by their prayers, our God is the verie same. O! that we had but such hearts.

We are perswaded, that if your Honours would but clear this service of the Leprosie of the Prelates, and p. 333cause Ministers and people go roundly to work, charging the Ministery, as they would answer it before the Lord, to deale plainelie in this particular of the Prelacie, and with self-reformation to strike neither at great nor small so much as at that; The Prelates hearts would faile them, their knees should smite one against an other; and as the sound of Rams horns shooke the walls of Ierico; so this one peece of humiliation, being of a right bore, and well plyed, would shake the Prelacie all in peeces; yea by this meanes some of them happily might give over their hould, and make their peace with God.

But Gods people, with all, must labour to be of one minde, and of one heart; and by entering covenant with God, against those his enimies, and all that is enmitie to God, resolve to hould them at staves end, till God give the victorie.

p. 334The 5. Mean.

THe 5. convenient Mean, to take them off will be the removall of their surfitting, & sowle-starving Meanes, which maketh them adventer upon their owne bain, and maketh them the bain of the nation.

One of the ancients discovereth well, the cause of the break-neck-haste to be Bishops. Propter dapes, vestitum, Comitatum, &c. Cupiunt esse Episcopi, & Ecclesiarum Prelati; vt Ecclesiae Dei magis praesint, quam prosint: For delicious faire, gorgeous apparell, and pompous train,Arnulph. p. 7. they seeke to be Bishops, and Prelates over Churches, that they may rather rule over the Church than benifite the Church.

As the Devill said of Iob calumniously: Doth he feare God for nothing? So it may be truely said of the Prelates, doe they serve the man of sinne for nothing? The flesh pots of Egypt, maketh them such devouted enemies to the government of the spirit.

We have shewed from the penne of one of their owne howse, how their great revennews have undone King, States, & Religion: Yea we have for this the Astipulation of Romes Champion-Cardinall; namelie Bellarmine; who pleading for Constantines supposed donation of the Lateran Palace, and other emoluments; confesseth, that the spirituall wealth p. 335decreased as the temporall wealth, increased lib. 2. c. 17. de Pontif. As by the Munificence of Princes, this poyson was poured into the Church; So from the accumulative bountie of other Princes, the Ambition and Avarice of Prelates, grew intollerable, & insatiable, till at length superstition overtopt Religion; and a Lording Tyrannie suppressed the power of the Ministerie, and vassalled temporall authoritie.

The cutting of the large Trains of their Bishopricks out of other mens cloath, maketh all the nations where they raigne, to go tattered and torn, both in sowle, and state; Yea, and some they make to go stark naked.

It is well observed by one, that if Henrie the VIII. had taken the Bishopricks all in peeces, after the suppression of the Abbies; and made everie mans burthen proportionable to his portage, it had beene more honourable to the Ministrie, and more profitable to the State; But leaving them laden with to much temporall honour, and revenew; as men overgrowen with flesh and fatte, they become unweeldie, dishonourable, and unsupportable burthens to the State.

Is it fitte, that one should have the provender of so many labouring oxen, for lying like a dogge in the manger, hindering the Pastor, to feed, and the hunger-starved Sowles to eate? Yea, they musle up the mouthes of the oxen, and ty up the tongues of the faithfull labourers, p. 336both from treading out the corne, and eating of the corne.

Is it fitte, or possible, that one man should rule over so many places, so many miles distant from his person; as though he were a Metaphisicall entitie, or of such an infinite being, that he had spirit enough for them all: But what man is sufficient for one flock?

For a speedie redresse then of those evills, we intreat your Honours, to remove this fewell, and the fire shall cease; take away the Carion, and the Kites will be gone.

We need not tell you againe, what neede the State hath of these Meanes; and how well they might be imployed; onelyonly this, we are bould to commend unto you, that as our nation (to our shame) is growen the Ape, and Monster of all strange fashions; So if you will bring the Prelates in such a cutt, that their cloaths may sitte closse to their bodyes; It will be the onelyonly best fashion, that ever came into the Land. Yea so that sinne of strange fashions should fall with others.

p. 337The 6. Mean.

THe 6. and last Mean of removall, is the continuance of a Parliament, till the tenets of the Hierarchie be tryed, by God, and the Countrie; that is, by the Lawes of God, and the Land.

The Kings royall word; the confirmation of the Lawes, and giving of subsidies, imply a necessity of redresse of grievances; which cannot stand with the dissolving of a Parliament, till reformation be effected; but if the common adversaries should inforce a dissolution, because all reformation (if they be well searched) intrencheth upon them; Can it stand with the wisdome, valour, and fidelitie, of you, the great Maisters of State, to quite the ship, upon the tempestuous hard-blowing of a Babilonish Euroclydon? No sure; for as Paule said to the Centurion, and the Souldiers, Except ye abide in the ship, ye cannot be saved; Act. 27.32.Acts 27:32So except ye keep the ship, till ye have beaten the Dunkirkers of State; neither King, you nor we can be saved.

Your Honours know, that everie dissolution of a Parliament, without reall reformation, is against right, reason, & record. Is it not the right of the State, to be disburdened of Caterpillers, moathes, & Canker-wormes; and of such Lions, & Beares, as devour Religion, & State-Policie? What reason is it, that the State assembled from all the parts of the Kingdome, should waste time p. 338and meanes; and when they pitch upon the point, they should be blowen up with the Romish breath of the enimie? so that, as Ioab said to David, concerning Absolon: Let them live, and if we all die, it matters not.

Lastly; for Recorde, there is an ancient one, the sight whereof your Honours may command, though we cannot. The Tenour whereoff is this, that this Court should continue sitting so long, as there were any matters belonging to this high Court to be determined; and for the more exact effecting of this; it was openlie published by proclamation; some convenient time before their rising; that the subjects should appeare, if they had any more matter of grievance, determinable in that Court.

This was confirmed (as we are informed) by William the Conquerour, notwithstanding that he came to the Crowne by the sword. Then stand your ground, and quite your selves like men in this matter of reformation; wherein (as we have shewed) you must beginne at the head, or ye cannot prosper.

As we may say with David, there is but a litle between our life & death; so it shall become you with the same Prophet to make haste, Ps 1…9.60Ps 1:9Ps 1:60and not to delay the keeping of Gods Commandement in this particular. As the same Prophet vowed that he would not come into the Tabernacle of his howse; nor go vp to his bed; that is, he would give himself no rest, or take no other thing to p. 339his thought; till he had found out a place for the Lord; So should ye not take any privacie, so much to your thoughts, at home, or abroad, in your bed, or in the fieldes, as the making way for the Lords dwelling among vsus; which cannot be done but by the removall of his enimies.

We have made bould to be the larger, because the matter is weightie, & we desired to prove as punctuallie as we could.

We might have beene larger, if the time and State would have permitted. But we know your Honours are perswaded of these things: (or as Paule said to Agrippa: we know you beleeve.) The pondering and maintenance whereof we humblie intreat at your hands. We doe acknowledge that it is an inveterate evill, and by custome and continuance hath much prevailed, as tyrannous Lawes use to doe Yea like the Idoll of S^t. Rumball, See the Emblemes in the Perambul. of Kent. p. 232. Edit. 1596with their ginnes & pinnes they have made it so heavie, that mē thinke it not poysable, with all the strength of the State. But pull out their shiftie pinne of pompe, and revenews, and then they are easilie removed from their place. Si nullum tempus occurrit Regi: If there be no prescription to the King. It standeth with lesser reason, that any prescription of time should prejudice the right of the King of Heaven. It is most true, ardua prima via est, &c. the entrance will be somewhat hard, but the beginning is more then half. The way is verie steepe: but the p. 340glorie of the action, is of force enough to effect it. Remember that gracious, and incourageing speech of God, concerning Zerubabels finishing of that great work:Zach. 4.7.Zech 4:7 who art thou, O! great mountaine, before Zerubabell; thou shalt become a plaine, and he shall bring forth the headstone thereof, with shouting and crying, grace, grace, vntounto it. V. 5.If your hands beginne it (as it followeth there) your hands shall finish it; And they shall know, that the Lord of Hoasts hath sent you.

But what need all those arguments, let this one plead for all: aut hoc, aut nihil: either this, or nothing.

The neglect of this one thing together with that main mean of true humiliation, maketh us more and more adoe; for as it weakeneth us, and strengtheneth the enemie; so it enarmeth the Lord in zeal daylie, to give us more and more matter of humiliation; witnesse, his heavie hand in sinking that hopefull plant, the Prince of Bohemia, just at that time when this worke was a finishing. As all the enemies of Sion will rejoyce at it; so it is more matter of mourning to us, than we are aware off; yea (it may be) we may mourne more for it many yeares hence. Alase! why was he smitten but for our sinnes? which blasteth in the verie bud all the hopes of Sions deliverance. The Lord smite the hearts of his Princelie parents; our Royall Soveraigne; of you, the State representative, and the hearts of us all, to lay it to heart, as we should; for if we make not a right use of it, he hath a heavier rod for all and everie one of us; he will never leave smiting, till we smite that which smiteth at his Honour; If we love p. 341sinne better then our first born, he will not only smite our first born, (that is our darling, whatsoever it be,) but he will at length consume us.

With heavie hearts, and mournfull eyes, we speake it; The like ominous thing hath not befallen our King and State, since the much like lamentable casting away of the two Sonnes, and one Daughter, of Henry the first; whose ship, by the carelesnes of the shipper, was splitt upon a rock; where of 150 persons, one onelyonly was saved, by laying hould on the mast, and was brought to Land the next day after.

This losse proved after, the ground of great trouble, to the State; of the demolishing of many faire howses, and noble families, and of the effusion of rivers of blood.

The Popes (or Prelates) Penmen, would make the Kings harshnesse to the Clergie, a speciall cause of this; but our Histories witnesse, that he suffered more of the Hierarchie, than was fitting for a King; witnesse that monstrous proud affront offered him by that tottering Prelate, Rudolph of Canterburie, in forbidding the Kings mariage, with the Duke of Lorains Daughter, because another than he was to joyne them. Yea, further at Barkley, at the Queenes coronation, he malapertly asked the King, who sett the Crowne upon his head; The King replyed: he remembred not well; neither was it materiall. The Prelate (in a great rage) tould p. 342him, that whosoever did it, he had done more then could be justified; and therefore (said he) to the King: You shall either leave off the Crowne, or I shall leave off saying of Masse. The King, without change of countenance, said no more, but if I have it not by right, doe with it as you please; whereupon he stept toward the King, & began to unty the button, to take the Crowne off the Kings head; but the Nobilitie, and others waxing wrath,Antiquit. at Britannic. p. 124. at the impudencie of that saucie shaveling, caused him, by crying out on him, to leave off his attempt with shame enough.

Is it not a wonder, that Kings & Queens should either affect, or endure such a viperous generation? Some would make us beleeve, that the King (being struck with some panick terrors) repented his rough usage of that surly crew; but we are of that minde, that Kings, Queenes, & others, have greater cause to repent that they either maintaine them, or have any thing to doe with them at all. For so long as they are the unhappie husbandmen of the vineyard, there is not a slip of any good like to grow in it; but either they spoyle it, or the Lord plucketh it up, that it may not be spoyled; witnesse (besides other instances) the present dolefull instance of our loosing the rarest Iewell of his age. As we all desire in the band of duetie, and the bowels of compassion, to condole in soule, with that mournfull King and Queene; so let us all desire the Lord, to put it into their & our hearts, to joyne reformation with humiliation; and that in particular they may hate this Hierarchie, and their infectious Leiturgie, with a perfect hatred, for they shall never prosper by correspondencie with them.

p. 343As for the Kings admirable deliverance, we may say, though the one hand of the Lord was over him, yet the other was vnderunder him: And we wish his song may be of merciemercy, and of judgment; and that he may proclaime to all the world, by amendment, that his greatest losse hath proved his greatest gaine.

To make an end of our present Subject. We wish your Honours might prevaile with the Prelates by faire meanes, to cast off that overcharging calling. If they would goe by president that is not wanting: Gregorie Nazianzen rejected this calling to stay contention. Here in England Iohn of Beverley,Anno 722. Schoolemaister to Bead forsooke his Prelacie, for the contention raised by the monkes and others about the Ceremonies, and betooke himself to Beverley, where hee preached the word constantlie, till his death, and thus hee became a Bishop indeed. If they object that these men forsooke their places occasionallie upon the corruptions of contentious people, & not for the unlawfullnes of their calling: we answer first, that by reason of the Popish Ceremonies, and their tyrannous government, there is now as much mischiefe & contention, as was then: And who is in the fault, but they that doe, and presse such things, which if they would relinquish, these things should cease. But to answer more directlie, let them take Hierax, for a president, without exception. Who forsooke the Prelacie (as Isidore witnesseth) meerelie for the vnlawfullnes of the calling. Epist. 223.Which calling was not then come to that height of unlawfullnes by many degrees that now it is: If they will not thus be persuaded, from the practize of p. 344the living, we could by relation bring them evidence from the dead Monachus electus Episcopus, &c. a certain Monke being chosen Bishop, refused the burthen, who after his death (as they say) appeared to his friend speaking to him thus:Caesar. Flisterb. Illustr. miracl. L. 2. c. 29. si Episcopus fuissē periissem: if I had beē a Bishop saith he I had been damned; but if they will not beleve the living word; if one should rise from the dead they would not beleve him. We feare they are like pleuritickes patients that cannot spitt, whom nothing but inscision will cure (we meane of their callinges, not of their persons,) to whom we have no quarrell, but wish them better than they either wish to us, or to themselves. One of their desperate mounte-banks out of the pulpitt could finde no cure for us, (their supposed enimies) but pricking in the bladder: but we have not so learned Christ. To conclude, we desire to say no more to your Honours but up & do it: for the Lord hath bidden you. Your priviledges both from divine & humane lawes are both impregnable and irresistable: then give us leave to desire your Honours to doe no more thā Heaven & Earth; King, Church, & State; you & yours require at your hands. So remēbring yet once more that high Commission & safe conduct of your God, with which in al dutie we conclude:Esa. 41.13.Isa 41:13 The Lord thy God will hold thy right hand, saying vntounto thee, feare not; I will help thee.

Magnum iter ascendis, sed dat tibi gloria vires.

Non est è terris mollis ad Astravia.

High must you soare, but glory giv's thee wings.

No low attempt a starr-like glorie brings.

FINIS.

KInde Reader, beare with the Literall Faults; want of due points, or accents; and some Sections not well devided; whereof we could give you divers causes.

End of the text · Alexander Leighton, Appeal to the Parliament (1628)