Appeal to the Parliament, Evidence · Part 8

Appeal to the Parliament · Evidence · Part 8

p. 828. Position proved.

ALL the fearefull evills of sinne and judgment, for the present raigning amongst us, and threatned against us, &c. are from the Hierarchy, &c.

Evills (as they devide themselves) are evills of sinne, or evills of judgment. Though all evills of sinne be against God, (for it is the transgression of the Law,) yet sinne is either directly against God, or against man; against the first Table, or against the second.

Now give us leave (right Honourable) for the proofe of our point, to touch upon the particular branches of sinnes against particular precepts; which sha… demonstrate, whether they flowe not from the feas of Bishopps.

The breaches of the first precept, we contrive into these heads, Ignorance, Infidelitie, Atheism, Heresie, Apostacie, Internall Idolatrie, makeing a God of the Creature, hatred of God, inward and outward pride, a base Love, servile or slavish feare of the Creature, carnall securitie, stupid benumednes, Hypocrysy, Dispaire, & Impenitencie, with others of this nature, opposite to the severall graces, & duties of the first Commandement.

All these overflowe, and are like to drowne our Nation, neither have we time to enlarge ech of these, but the height of ech of them, cryeth the very heavens. But whence are all these, and the growth of them, but from withhoulding the keyes of Christs Kingdome? by which they will neither enter themselves, p. 83nor suffer others to enter, Luk. 11.52. Math. 23.11.Luke 11:52Matt 23:11doth not the palpaple ignorance of many Millions in this Land, arise from the wante of meanes, and removeall of Gods faithfull Ministers, placeing such over people, as are not worthy to be set with the Dogges of the Flocke, forbidding Gods messengers, to deliver his messuage. The fearefullnes of which sinne appeareth by the witnesse of the Holy Ghost; they commaund the Prophets, saying Prophesie not, Amos 2.12 Acts 4.18. & 5.28.Amos 2:12Acts 4:18Acts 5:28which the Lord accounteth a very pressure to himself in the verse following: behould I am pressed under you, as a cart is pressed that is full of sheaves, which is a wearying of God with sin, and God is wearied with no sin more then with this. To this purpose be the other places in the margine.1 Thes. 2.16.1 Thess 2:16

This forbidding to preach the Gospell, is said to be the very filling up of the sinnes of the Iewes.

The horrour of this sinne of silenceing Ministers for not subscribing, & the fearfull evills ensueing on it, is set forth in a speach of the Lower house of Parl. A^o. 1610. wherein they call it and that truely a crying sinne provoking God, and most greivous to the subject. And therfore an act past the House, that they should not subscribe any otherwise then according to that statute of 13. of Elizab. for if otherwise they should be urged the law of the church (as they said) & commonweal should jarre.

So we may instance in all the other sinnes, as Heresie, Schisme, instance Popery, Anabaptisme, Seperatisme, Arminianisme, & Familisme.

Their uphoulding of Popish grounds, lawes, rites & tyranny in the Churches of England, and over the Ministers and people, give the Papists more then hopes p. 84of returning to their possessions, with the overtopping authoritie of the Pope, whose hornes keepe possession for him, keeping Christ at the doore, and pushing out the meanes, by which he should enter. For the same grounds and arguments that the former stand on, and use, are the very best armes, offensive & defensive, that the later have.

Also the Anabaptists, seeing the grosse abuse and forced interpretations of the scriptures, not onelyonly delivered, but also pressed upon others, together with the unsound Doctrine and corruptions of Ministers, and the Dumbe Dogges, which be in manie places, they reject the word & other ordinances, and fall upon their owne fantasticke revelations and damnable fooleries.

They are also the Authors of the Seperatists scisme, which hath both the rise, & increase from the Prelacie, with whose superstitious corruptions the sincerer people at first denyed to joyne; and so being driven from their Homes & Countries, into forraigne parts, manie of them tooke up strange and unsound conclusions, which to this day they hould of the Churches & best people thereof; and duties therein performed, which practise of their seperation butteth full upon the unreasonable & unsound reasoning of the Bishops in this manner:

B. Whit. Tract 2. Cap. 1. Divis. 2. Pag. 81.If discipline be so necessarie, and also unchangable, it is lawfull to seperate from such Churches, as doe not use it (say the Prelats) but Discipline is unchangably necessarie (say the Seperatists,) Ergo it is lawfull to seperate from such p. 85Churches as doe not use it.

Your Honours see clearlie, how the B. Major, & the Seperatists Minor make up an intire silogisme of Seperatisme.

But in the meane time they both make a false conclusion, and therfore one of the premises must be false, not the minor, (for discipline is both necessarie & unchangable,) Ergo the major, which is a snare to the seperatists of the Bishops owne making. B. Whitgift wrote the quoted treatise, wherein he frameth the argument, before seperatisme was hatched. Et utinam, &c. would to God (saith a learned man) he had never broached it. For being a false ground, it made a great rent in the Churches; For want of an integrall part of the whole; Sucliffe, Lows, & Bell.or of some essentiall part in it self (though not of the whole) is no sufficient ground for seperation. All the Prelats procters ply the Reformers (as they call them) with the aforesaid insnaring Proposition, as it were with warme Cloathes. Yet we see they scalde their owne hands, for they and Barrow (to whom they compare us) sort better together in the argument, then we & Barrow doe; and therfore to charge men with seperation, because they seperate from the corruptions, is but to asperse with calumnie.

As for the foresaid argument, owne it who will, whether Seperatists or Prelatists, it is no better,Institut. Lib. 4. Cap. 1. yea the very same which Novatians and Donatists use in effect, against joyning with our Churches, as M. Calvin plainly affirmeth.

p. 862. The seperatists stumble at the pride, rapine, and tyrannie of the Prelates, as also at the intollerable servilitie and slaverie of ministers and people; at their ungodly courses, their illegall and cruell proceedings, by all which they are forced (for want of better take heede) upon the quicksands of seperation: and that the rather, because the Prelates arguments against them are either poperie or prison.

To followe with Arminianisme or blanched Popery, Mountigue proclaimeth with open mouth: his entertianment, testifieth, and a great number of the Prelates themselves professe; who be the fathers and abetters of it. This more plainly appeareth, that in both the last Parliaments, it being earnestly opposed by the most of the lower house and manie of the higher house, the Prelacie rather did befreind it (at least under hand) then oppose it, which since hath manifested it selfe by the aboundance of Patrons and pleaders for it.

Lastlie, for the Familists, they observe the swelling pride, averice, sweareing, forswearing and simonie of the Prelats. Also how they practise and prosper; by which the Familists do conceive, that the strict walking in the ordinances is not required in the word.

They turne all the scripture to allegories, and so they have once the spirit, & the perfection of love, they may do or not doe all things, as the time enjoyne or permitt, and this is their owne brood; wherewith p. 87some of their filthie tongues upbraid Gods people.

We might say the like of profanesse & Atheisme, witnesse a Bishops cooke, who said all the noblemens houses that ever he had formerlie lived in, were ranke Puritanes to his Masters house.

For apostasie, we will say no more but this: how are Papists, Arminians, & all manner of Sectaries increased of late? Yea to our shame be it spoken: professours are growne from heat to lukewarmnes, and from that to key-coldnes.

To shut up this particular, with a touch of that benumming feare that runneth through the joyntes, and enervateth the spirits of mē, whence is it, but frō these Court-like Prelats, & Prelats-Courts? Ps. 10.18. foreignPs 10:18of whom we may say with the Psalmists, according to the originall, They dant with terror sorie man. Though more be said here (it may be) then the time & treatise can admit; yet lesse a great deale then the thing it selfe requireth.

Now we com to the 2. Cōmandment both the parts whereof, namelie, the affirmative and negative, the Prelats especiallie, transgresse, and cause to be transgressed: which shall appeare especially, by taking a short view of the sinnes forbidden, & duties commanded, wherein to be breife, all externall Idolatrie is here forbidden; all will worship, all rites & ceremonies of mans devising in Gods worship, and further everie calling of Ministers or Elders that is not appointed & approved by God.

p. 88To begin with the last first (because in the establishing of good and lawfull officers consisteth the supreame and principall good of the Church) The calling of L. Bishops hath bene sufficiently demonstrated to be Antichristian, and consequently condemned by this commandement.

Catalog. Test. veritat. Beza.The learned make mention of three sorts of Bishops, the first wherof they call a divine, or christian Bishop; because it hath its institution from God, being all one (as the ancient show,Hier. ad Evag. in Ier. c. 22. &c.Jer 22 at large, and themselves very well know) with a Minister or Elder. This ordinance of God and practise Apostolicall continued, as the foresaid authoritie observeth, for the space of 300. yeare and upward.

After this followeth that Humane Episcopacie (as they term it) wherein the pride of man began to vēt it self in an affected title of superioritie, yet without any overlording power over their brethren and fellow-Ministers, as doth plainly appeare by the places and cariages of the ancient Fathers, who looked not so loftily upon their fellow-brethren, as some of our pontificall Parsons doe upon their neighbour Ministers; yea as great difference there is betwixt them and the present Lord Bishops, as is between a Venetian Duke and the great Duke of Muscovie, of which, the former hath but the bare title of Superioritie, and is guided and directed by the Senat, and the later doth what he will against all Law and reason. Had the Fathers (as hath been shewed from the p. 89learned) observed the ensuing evill of this ambitious title, they would have hated it.Catol. iest. verit. This had the beginning, as the learned affirm from Silvester the first, who baptised (as they sey) Constantine the Emperour.

The last and worst is, that Antichristian or Satanicall Prelacie, (for so they term it,) having it's rise from Bonifacius the 3. in Anno 607. the branches of this root are our Lord Bishops, (as hath been fully shewed,) who by their very callings make the prime and main breach in this commandment, and what blessing can men expect? or why should they intertain such Officers in a function of so high a nature, as countermandeth the commandment of God?

In the next place we come to shew how their devises in Gods worship are just such as their calling, namely, directly against the tenure of this said commandment; For that God (who will & should alone be worshipped) should by all reason onelie prescribe how he will be worshipped; whatsoever worship therefore is not of his prescription, is condemned under the name of Idolatry; and so it is indeed,In 1. Thes. 1.9.1 Thess 1:9 as Zanchye & other tell us; Quod per Idolum, &c. By an Idoll in generall (saith he) is meant; whatsoever in Religion, is brought in without the word of God; Iust with that of a phisitian in Luthers time,Paracel. tract. de Cer. who (though he had but a glimmering) could see and say so much: quicquid praeter mandatum est, Idolum est; whatsoever is beside the word in Gods worship, is an Idoll; Behould now (right Honourable) if it be so, how the Prelats have overlade the worship of God with will-worship and Idolatrous rites.

p. 90To begin with the Service-booke, whose Pedigree we have alreadie drawne, it is not onelie faultie, but a booke of faults, as we have partlie shewed, and could more fullie shew if time would give us leave. But that is done abondantly by others. If there were no more but the Popish frame or forme of it (as a learned man observed) that were enough to remove it;Mr. Broughton. but both for matter & manner, it pleaseth the Papists so well, that he desireth no better if there were enough of it, witnesse the pacification of the devonshire Papists in the time of Edward the 6. when as they understood it was no other but the verie Masse booke in English; witnesse also the assertion of D. Carryer, a dangerous seducing Papist.Confiderat. Pag. 45. Sect. 8.9. The common prayer-book (saith he) and the Catechisme contayned in it, hould no point of Doctrine expreslie cōtrarie to antiquitie; that is (as he explaineth himself) the Romish service; onelie it hath not enough in it. And for the Doctrine of predestination, Sacraments, grace, free will, and sinne, &c. the new Catechisme, and Sermons of the paritant-preachers, runne, wholy in these against the cōmon prayerbook and Catechisme therein contayned, &c. And thereupon he comforteth himself upon hope of supplie of the rest.Motive Prefac. to the Answ. To this effect speeketh Bristow & Harding: If these things be right, why not the rest? say they.

It shall not be amisse to marke one accurrence in Q. Elizabeths time, who being interdicted by the Popes Bull, Secretarie Walsingham, tryed a trick of state Pollicie to reverse the same. He caused two of the Popes intelligencers at the Popes appointmēt, to be brought (as it were in secret) into Engl. to whom he appointed a guide p. 91(being a state-intelligencer) who should shew them in Canterbury & London, service solemnly song & said with all their pompe & procession, which order, the Popish intelligencers seing, & so much admireing, they wondered that their Master would be so unadvised, as to interdict a Prince or State, whose service and Ceremonies so symbolized with his owne. So returning to the Pope, they shewed him his over-sight, affirming that they sawe no service, Ceremonies, or Church-orders in England, but they might verie well have been performed in Rome, whereupon the Bull was presently called in.

From the book of the Ceremonies, which are the burthens of the Church; the blemish of Gods ordinances, the scourge of good Preachers; the brood and hopes of Poperie; the rejoycing of the profane; the greivance of the good, and the verie seede of dissention. Time will not suffer to rip up the rotten Pedigree, the Authors, maintainers, evill ends & Pestiferous effects of them. Neither is it necessarie here to demonstrate by way of dispute, the unlawfullnesse of them; since whole volumes are extant against them, and everie particular of them, that can never be answered; It is enough (as we have shewed) that they are directlie against the second Commandment, being in verie deede The thresholds and posts of Idolaters, Ezech. 43.8Ezek 43:8set up by the thresholds and posts of God.

This is the main ground of all the enormities and deformities in Gods worship, that the most ministers do not or dare not teach, and the Prelates with the p. 92superstitiouslie prophane people will not suffer to be taught the pandect of the second commandement in the full and due extent; everie one knoweth that is acquainted with the frame of the second commandement, that it condemneth all superstition, and especially superstitious ceremonies in Gods worship, upon this ground, the learned both ancient and moderne have condemned all ceremonies of mans invention in Gods worship both de jure & de facto, instance of the former from the oyle and holy water, Catalog. Test. Lib. 2.Oleum quò inunguuntur Episcopi & aqua lustralis cum fiant sine Dei mandato idolatrica & superstitiosa sunt, saith the learned, the oyle wherewith the Bishops are annointed and the holy water, being things without the commandement of God, are idolatrous and superstitious: be not the ceremonies in our Liturgie by the same rule and reason superstitious and idolatrous? Learned Beza commenting upon that place to the Corinthians ye are bought with a price be not the servants of men, 1. cor. 7.23.from the said commandement condemneth those that presse superstitious rites upon the consciences of men: shewing further from the second of the Coloss. vers. 20. That mans corrupt nature is too prone to loose their libertie, and to subject themselves to superstition, the verie heathen tell us, quod superstitio sit error insanu…, that superstition is a mad errour, Seneca.and so it is indeed, for neither sound reason, nor divine authority, can rule it: but for convincing of the iniquity of such superstitious rites. The said authour produceth an argument from that forequoted place of the Colos. p. 93Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subjecte to ordinances or traditions? Whence he reasoneth thus. Pugnat inquit Apostolus adversus superstitiosas traditiones argumentando à comparatis. The Apostle contending against superstitious traditions frameth an argument à majori thus, Cessantibus ipsis ritibus quibus Deus ipse mundum erudivit, quaenam impudentia est humanas traditiones inculcare?

If those rites did ceasse by which God himselfe did instruct the world: it is an impudēt part to presse others in their place. But the former is true. Ergo the later. For the later part of the evidence, namely, de facto there is proofe enough.

In those purer times (saith that catalogue of witnesses) they appoynted not ceremonies, but were content with that pure & simple forme, namely, that God had appointed.

Petrus Parisiensis in his worke called Verbum abreviatum relateth, how one Arnulphus an ancient enimie to Antichrist resisted the Pope and his Prelats in the Laterane Counsell, determining to make more new Ceremonies: potius veteres adimenda, nam onerant christianos &c. It were a better work (saith he) to take away those that are extant, because they overlade the people of God, to whom the onelyonly word of Christ should be a rule, nam illud verum for that is verified (saith he) That they make the commandements of God of none effect by the traditions of men. We might bring a cloud of witnesses for this particular, but we will onelyonly alledge M. Bucer for a closer in his censure of the English Liturgie.Pag. 458. Cōsentaneum est ut in externis omnibus rebus ut in cultu ministrorum &c.

p. 94It is fitt and convenient that in all outward things and actions of Gods worship as in Ministeriall garments, we should accommodate ourselves to the simplicitie of Christs appointmēt & Apostles practise, imo testari debemus omnibus, nil nobis esse cōmune cum Romanensibus Antichristis. Yea we should witnes to all men, that we will have no cōmunion with the Relicks of the Romish Antichrist: but our teachers should teach, and we should heare, onelyonly that which Christ hath commanded Math. 10. & Iohn. 10.

To proceed for further satisfactiō, give us leave (right Honourable) to lay downe those Bases or grounds of arguments, which we intreat your Honours to take into consideration, offering ourselves (with all modestie) to maintaine the same against all gainesayers.

1. The Ceremonies are vvill vvorship.

2. They are fignificant and teaching Ceremonies of mans invention, stated in Gods vvorship.

3. They are an addition to the vvord, flatlie against the rule of the vvord.

4. They are all mens inventions, & have been filthie Popish Idolls, impossible to be clensed, but must be Idolls still in Gods vvorship.

p. 955. Being mans invention, they make a conformity betvveen vsus & Idolaters in Gods vvorship.

6. They are occasions of evill: appearances of evill. In a word: They are the very strange fire & garments, spotted with the flesh, by their owne interpretation of these Scripture Phrases:Lev. 10.1. Iude. 23.Lev 10:1Jude 1:23 yea by the currant of all interpreters, they cannot, or do not deny, but that by these places are condemned all devises of men, stated in Gods worship.

But because this tax may seeme too generall, may it please your Honours, to give us leave to deale with the grand Ceremonie of the Crosse, whose vilenes being discovered, may make us like the worse of all branches of the same roote.

In our proceeding for our better information, we will observe this methode. 1. The place and esteeme of the Crosse among us. 2. The ground of it. 3. The evill effects of it. And 4. the arguments against it.

For the first of these, namely, the place and esteeme. It may be said of us (in some sence) as Bellarmine saith of themselves:Lib. 1. de Eccl. cap. 13Sir 13 Suaves odores etiam Cruci offerimus in Ecclesia, we offer too manie sweet odors to it, in that it hath any place in worship with us. Now thath it hath a high place and Honourable name in the Lords ordinances, p. 96the daylie use of it, the Canon for the use of it, and the testimony of our writers verify:Canen. 30. The Canon calleth it an Honourable Badge. M^r. Hooker calleth it a sacred, or holy signe, attributing great vertue to it, affirming no meanes to be more powerfull to preserve a man from deserved shame, De Polit. Lib. 5. cap. 65. Fol. 160.& to stir up devotion, thē by this signing of the forehead with the signe of the Crosse. Yea, he citeth Ciprian, that the Crosse doth purifie the forehead. But what can speake more emphatically for it then the very words, used in Baptisme, which giveth it the vertue of a Sacrament.

Crux crucisThe learned M^r. Parker, the Crucifyer of this Crosse, proveth it according the tenor of the words, not onelyonly to be significative, but also effective. They make it a Sacrament in effect,Part. 1. Pa. 33. 91. 129. 160. as the Papists make confirmation. By Baptisme they bring the infant into their Church; and by confirmation make it a Souldier of the Church. So we do the same with Baptisme and the Crosse.

Further by making it a signe to assure the Baptised of the strengthening grace of the spirit against the assaults of Sathan, especially against shame in persecution, do they not make it a Sacrament?

2. For the ground of it, though some with Valentinus have been so shamelesse as to cite scripture for it, (as Esa. 49.22. Ier. 4.6. Ezech. 9.4. Ephe. 1.13. Apoc. 7.3.) yet the really learned of them dare not. For the Popish Canons tell us so much,Gratian. Decret. Part. 1. Dist. 11. cap. 15. Quae enim Scriptura salutifera crucis signaculo fideles docuit insigniri? What place of the saving word hath taught that the faithfull p. 97should be signed with the signe of the Crosse? If they appeale to the Fathers (as the 30. Canon doth, enjoyning the use of it, as they used it;) surely it is a wonder they blush not, since they know very well that the Fathers have not been fowler in any one particular then in this. As for a tast.Epist. ad Demetr. Et ad Eustach. Hierom will have a man to guard his forehead with the signe of the Crosse in all his passages. Neither wanteth he now sundry among us,De Sacram. Lib. 3. cap. 2. Tract. 118. in Ioh. to defend this absurd opinion. So Ambrose calleth the signe of the Crosse the perfection of things. Austine houldeth nothing in either Sacrament to be rightly done without it. M^r. Perkins discourses largely of this.Problē. 184 The very trueth is, it had its first beginning from Valentin the heretique,In Annot. in Luk 24. Lib. 1. c. 1.Luke 24 as learned Fulke collected from Ireneus, and so Epiphanius.

Further D. Fulke sheweth, how the Devill did sow the seed of Idolatry by the Crosse in Valentinus; Motiv. 46. Argu. Brist. Pag. 124.Montanus nursed it, and got it credit in civill and religious uses. But Tertullian was the first of the Orthodox, who writt any thing of it,De Coron. Mil. c. 3. 4. who was fowly tainted with Montanisme. As for England; it had no crosse at all till Austine the Monke brought in his silver Crosse.Bed. in Hist. Lib. 1. c. 2.

3. For the evill effects of it. 1. It maketh the most account more of it, then of Baptisme it selfe. 2. Some refuse to be witnesses, unlesse it be used. 3. Some have left the Ministry or Parish, where it hath not been used. 4. Some have been rebaptised,Park. 1 part. Page 94. because they were baptised without it.

p. 98Now we come to the Arguments against it, wherein we desire to be as breif as we can. And first from the ground spoken of.

1. That which had no good beginning, nor ever any good use in Gods worship should not be appointed for a signe of grace.

But the Crosse in Baptisme had no good beginning, nor ever any good use in Gods worship (as hath been shewed:)

Ergo it should not be appointed for a signe of grace in Gods worship.

As the Minor of this argument is onelyonly controverted; So we desire the maintainers of the Crosse, to shew us some good beginning or good use of it, if they can.

2. Every signe or Seale of an evidence, without the Counsell of the Lord or Owner, and every military badge without the appointment of the grand Commander is counterfaite.

But the signe of the Crosse in Baptisme, is such a signe or military badge.

Ergo it is counterfaite.

For the Major: Reason cleareth it. Neither can that Distinction of a signe significative & exhibitive make any evasion. For 1. the Distinction hath no ground from the word. 2. They give the Crosse no small part of exhibition, witnesse the words. 3. We must not add a signe significative or explicative in Gods worship (take what termes they will:) for this is Gods p. 99prerogative. This Proposition is also proved very learnedly by D. Fulke:

That many speake (saith he) of the Signe of the Crosse, Rejoinder. Artic. 1. Pag. 144.it is true; but they speake besides the booke of God: And therefore their reasons are to be rejected. For men must not compare, or joyne the Crosse with the Kings stamp; for he appointed no such, whereby his servants might be knowne, but onelyonly Baptisme. Nemo potest &c. de Sacr. Lib. 1. Cap. 21.Yea Bellarmine acknowledgeth as much. No man (saith he) can bring in, or determine any thing in a Law or Common-weale, but he that is the Author of the Law, and head of the Common-weale; which he instanceth in the legall Ceremonies. But did God (the author of his owne law, and appointer of his owne worship) bring in, or determine this signe? No sure. Which serveth also for proofe of the Minor; For they call it the signe of the Crosse in Baptisme; they make it a military badg; and lastly it wanteth Gods determination: and therfore as a counterfaite to be abandoned.

The third Argument followeth.

3. Every Image or similitude for a religious use is forbidden by the 2. Commandment.

But the signe of the Crosse in Baptisme, is a similitude for religious use.

Ergo, it is forbidden by the second Commandement.

With this Chardge D. Morton is so pusled, that he denyeth any likenes or Image to be forbidden by the second Commandment, but an outward resemblance of p. 100the Godhead. Which divinity so learned, a man would never have vented, but that he was at a stand: For as the answer is against the Latitude of the Commandment,Bucer. Virel. Fulk Andrews. &c. so it is against the current of the learned. Yea it establisheth a great part of Popish imagerie. For sundry Papists hould it a foolish thing to make any images for representation of the Godhead.Durand. lib. 2. Dist. 9. Quest. 2. But to the point. All superstitious rites or mens intentions are forbidden by the 2. Commandment.Catech. 9. 95. Inst. Lib. 2. C. 8. Sect. 17. De Red. lib. 1. cap. 14. Witnesse Vr sinus, Calvin. Zanch.

4. That which is mans invention, and hath been an Idoll in Gods worship, must still be an Idoll in Gods worship, and therefore to be abolished.

But the Crosse in Baptisme is mans invention, and hath been an Idoll in Gods worship.

Ergo it must be an Idoll still in Gods worship, and by consequence to be abolished.

We prove the Major by induction.

Every Idoll in Heathenish worship, was still an Idoll in the worship of God;2. King. 16. Ezech. 8.3.2 Kgs 16Ezek 8:3 As the Alter of Damascus. Was not the Idoll of Baal (called the Idoll of Iealousie in Gods howse) an Idoll still?

& 43.8.The Posts and thresholds of Baall sett up by Gods thresholds and Posts, were still the very same. The Idolls among Iacobs family should still have been Idolls in Gods worship,Gen. 35.2.Gen 35:2 though it were true worship. And therfore Iacob will have them utterly abolished. So groves were things very lawfull (instance Abrahams Gen. 21.33) yet becomming Idolatrous (as 2. Kings 17.10. Ierem. 17.2. Esa. 57.5. Hosea 4.13.) they are forbidden p. 101Deut. 16.21. And so of all the rest Deut. 7.5. Yea, things appointed by God for a time, if they become Idolls, or polluted with Idolatrous worship, they must be done away. Witnesse the Brasen Serpent, 2. King. 18. 4. Hosea 2.16.172 Kgs 18:4Hos 2:16Hos 2:17and the name Baali.

Now let our opponents give an instance (besides the matter in hand) as the law of Logick requireth, and we will quit them all the rest.

As for the Minor, namely, that the Crosse is Mans invention, and hath been an Idoll, we thinke no Protestant will deny. Witnesse their ascribing of Divine vertue to it; yea they adore it.

The venerable signe of the Crosse (saith Swares) is worthie to be adored,Venerabile signū crucis in 3: parte Aquin. Tom. 1. Dist. 56. Sect. 3. though in a transient matter or action; because the figure and signification is the same, though the matter be divers.

Every figure or shape of the Crosse, whether permanent or transeunt, is to be adored (saith Vasques.) Yea this aereall Crosse,De Ador. Lib. 3. disp. 2. cap. 2. quaecunque crucis figura &c. was the very mother of the materiall Crosses, to which they creep, offer incense, pray, adore, and so make it both mediator of intercession and redemption, contrary to their owne coyned distinction, as D. Reynolds well observeth from the words of their Breviary.De Lib. Apochr. Prolect, 241

And so much for this Argument.

p. 102The common answer to such Arguments as this, is from the 30. Canon; Papists (say they) abused it fowly but we use it better?

For answer. 1. This is not to answer, for we have proved, that it is not to be used at all. It is a common excuse of corrupt practise (saith one of their owne) to use meanes abused by others in Gods worship, to a better end. Yea it is a resolution too plausible to wordly wisdome.D. Iackson.

2. For use, is there not in word as much attributed to it by us (if not more) as by the Papists? Are not, by the Prelats, the proper Offices of Baptisme ascribed to the Crosse,Gen. 12.17 Exo. 12.13 Luc. 22.19 August. de Doctr. Christian. Lib. 3. c. 15. Calvin. in Lev. 4. 22. Mart. in 1. K. in 8 Beza Epist. 8. Franc. Flanders.Gen 12:17Exod 12:13Luke 22:19Lev 4:22 as teaching and strengthening? which be cheife parts of the nature of a Sacrament, as Scripture commenters, and the consent of Churches do testify.

To conclude the Argument in a word: The Prelats Crosse is the same specie, or in figure. It is the same also for the especiall signification, namely, to be a signe of Christ, and the efficacie of his death. So that (as one saith) he retaineth entirely his old Idolls office. It made way (saith Beza) to that horrible sin of hyperdulia.

The last Argument followeth well upon this, namely:

It is the badge of the beast, which manifest 1. by the Papists challenging of it, to be the special marke and badge of their Idolatrous worship; witnesse Stapleton, Prompt. Catholic. Pag. 26. 27. De Sacra. Lib. 2. ca. 3. Part. 20. Epist. Apologet. Sec. 7. Pag. 54.Bellarmine. An other calleth it the Character of their glory: The Crosse (saith one) is a notable signe p. 103whereby to know a Catholique. How can we hould up hour heads (saith one) for shame of the beasts mark, which our eares heare by them thus extolled? or with what forehead? can we say that the Crosse is not the beasts mark? 2. That it is a mark of the beast, it is cleare from these places of the Revelation Cap. 13.17. & 14.9. and v. 11. & 15.2.Park. pag. 136.

And that first by the exposition of the learned,In Synops. de Charact. Antich. Pag. 199. Prob. 31. in Revelat. 13▪ namely, D. Willett, M. Napier, Bullinger. Yea all our Orthodox writers confesse that our Ceremonies are a part of the mark of the Beast, of which Ceremonies the Crosse is the speciall. As M. Fox, Io. de Vado.

Dr. Abbot calls all the priests garments whereby they are distinguished from the rest of the Church a speciall part of the Character of the beast, Antichr. Demonstr. cap. 11. 26▪and how much more the Crosse?

2. As this is the exposition of the learned: so this truth may be from the places demonstrated thus, to omit other particulars.)

That mark which is put upon men by the second Beast, and is the mark of the number of his name, and is put upon all who use traffick or trade, is the mark of the Beast.

But the Crosse in baptisme is put upon men by the second Beast, it is the mark of the number of his name, Rev. 13 18Rev 13:18and must be upon all that traffique or trade. Rev. 13.16, 17.

Ergo the Crosse is the mark of the Beast.

The argument is M. Napiers in effect; the last part of whose medium, namely,35 Page▪ … the universalitie of the crosse, is well enough known to all that know anie thing; that all, everie where, at the begining p. 104or ending of their meate, sleepe, or affaires, crosse themselves, Of which popish practise our English Arminius Mountigue verie well approveth.

The omitting of their crosses incurred no lesse censure then the curse: neither were they permitted without it to keepe house, or exercise any trade. witnes the Bull of Pope Martin. Dr. Willet speaketh expresly to the confirmation of this argument; The superstitious marks of the Crosse (saith he) arise out of the beasts Name (to wit) from the number of it thus expressed in the Greek Originall foreign. Of the same minde is Master Brightman, expounding the meaning of the beastes making all to receave the marke.

Rev. 13.16Rev 13:16This marke (saith he) doth conteyne summarily all those wayes, by which men are bound to obedience to the beast.

Now wherein are they more slavishly bound then to the marke of the Crosse?

3. VponUpon the same ground (namely, that it is the badge of the beast,) the learned write against it, (and the reformed Churches reject it;Tract. Theolog. vol. 2. Page 127. Loc. Com. Page 169. De Redempt. Page 648. In rev. page 56. against Sand. of Images, page 602.) witnesse Beza. Sigedimus. Zanchius. D. Fulke. Reynoldes. Alas than (saith one) what is our sin, who not onelyonly receive the crosse our selves (one of Antichrists markes) but also put it and drawe it as it were with pinsers upon others?

4. Wee desire to know, what things in popery be the markes of the beast if these be not?

p. 105Wee have been the larger upon this, because it is a maine stumbling blocke to manie, having in readines particular treatises against the rest of the particulars, which shalbe at your honours service. For the present we will conclude with this, that a great Court officer amongst the Hierarchie, hearing the vilenes of the Crosse layd open and proved in dispute, confessed in plaine termes, that it was a filthy Idoll, and he wisht it condemned to hell from whence it came, But to proceed.

Who giveth life and breath to this and the rest of the Ceremonies? who ushers them into Gods worship? who are the nursing Fathers and Mothers of them? who be their Chirurgious & Phisicians, with druggs, salves, & Potious, to dawbe, cure, and Palliate them, where they cannot make a cure? who doe heale and Cicatrize these festred wounds of the beast, but the Prelats & their apprentises? who daube with this untēpered morter? who maketh warre against the Saincts to keep the Dragons tayle of a due length? The Bishops onelyonly and their dependants. In so much that we have more then cause to renew the just complaint of that learned & well disposed K. Freder. of Spaine A^o. 1300. Episcopi caeremonias, & omne id quod ad vanam gloriam celebriter promovent, quantum vero ad Regimen animarum in salutem aeternam pestiferi sunt, &c. As for the Ceremonies (saith he) and such things as do serve to the advancing of the vain-glorie of the Prelacie, the Bs. take solem care for the promoteing of these; but of the government of soules, and their eternal salvation, they are the very plagues, &c. In a word, as No Ceremonie, no Bishop, so p. 106No B. no Ceremonie. Yea they have brought us to an higher degree of Idolls, namely, the Masse in publique: which who would have thought? beside as manie private Masses as the Papists will.

The keeping in of that strange fire, hath made good Gods threatenings upon us,Hos. 8.11.Hos 8:11 because Ephraim hath made manie Altars to sin, Altars shall be vntounto him to sin, as if the Spirit should say: Since he will have Idolls, he shall not want enough of them.

Againe, no man knoweth how farre this leprosie may spread: for Papists servants make great braggs, and offer monie out to that day, when publique Masses shall be done in their Masters chappels.

Those Idolls in Gods worship beget and maintaine other Idolls, as appeareth plainly from that place forequoted, and also from too much wofull experience. How doe our monstrously metamorphosed women maintaine the Idoll of their strange and abhominable apparrell, but from the Minister his anticke attiring of himself in the cast apparel of the whoore? Yea how do usurers, swearers, and others maintaine their monstrous sinnes, but by pressing on the reprovers of them, those Ceremonies, which once being obeyed, they make a mook of the word?

Further, they doe not onelyonly doe, and maintaine these things, but also they presse the practise of them upon the subjects, and that often maugre their consciences, p. 107and that by threatning, punishing of their purse & imprisonment. Moreover they force the Ministers and young Schollers to subscribe to the aforesaid 5. Books, two of which, scarce one amongst manie have seene. The matter of their subscription, as hath been said before, is this, That nothing contained in the said Books, is contrarie to the word of God. Whence it must follow, that Ceremonies and other things in question, must be warranted by the word. For as they cannot denie that whatsoever is beside the word, is against the word: so whatsoever (especially in Gods worship) is not contrary to the word, is warranted by the word. By which deduction the pressours of these things and subscribers to hem, put them upon the second Commandment, for by it, they must either stand or fall. Now thus to put upon God the thing, that he never commanded, nor ever came into his heart to command, as himself speaketh,Ier. 7.31.Jer 7:31 how high a sin it is, and how neare to blasphemie, we leave it to be judged.

Moreover, whereas all outward means of Gods worship by th'Affirmative of this commandment are established, and the due performance thereof required, the Prelats persecute and thrust out the faithfull Ministers, which be the Messengers of the Word, the Ambassadours of God, the Breakers of the bread of life; and with idle and Idoll sheapheards (the slayers of the people) they fill up their places: how manie such they thrust in and keep in, we cannot number.

They are Fathers & Favourers of the soul-murthering sinnes of Non-residencie & pluralitie, condemned p. 108by all the Laws that can be named: Neither can these consist with the office of a Pastor.

We will give but a touch, because we have a whole treatise against those sinnes, which your Honours may command.

Never Papist so shamelesse, as to plead or write for these sinnes (so farr as we know) yet some among us are not ashamed to doe both. But this is no better then to plead and write for bloud-guiltinesse, and to warrant it by a law. The maine non-residents be their Lords & Masters; by reason whereof they become Patrons, to impropriate patrons, whom they have taught to sin, & maintayne sin by president.

Another sin against the Ordinances, is the Iustlinge out of the reading of the word of God, to the number of 196 chapters, or there about, yea & some whole Books of Scripture: in place whereof 134. chapters of the Apocrypha are thrust in, as of more use, edification and esteeme with them; witnesse, their making of Scripture, to give place to the Apocrypha, upon a speciall feast, though it fall on the Lords day. And this is done, or to be done by the Calender 20. several times in the year.

Yet more sinne against the Ordinances: to passe by their Lenton superstitious fast, with the expectation of Popish Discipline in that particular, they keep out and hinder true fasting indeed, to the shame of this Nation, & the halling on of inevitable destructiō upō our heads witnes that of Isaie: In that day I called for weeping, &c. p. 109but behold, &c. Surely that iniquitie shall not be purged from you till you dye, saith the Lord of hoasts:Isay. 22.13 14.Isa 22:13 this speech may make our eares tingle and hearts tremble.

If a Fast at length be appointed, the Prelats will be sure to watch for spoyling of the pot with one Coloquintida or other of their owne invention. Wherfore we beseech your Honours, as you tender Gods Honour, and desire his presence to your proceedings, looke to your Fasts, that death be not in the pot; that instead of pacifying of an angrie God, ye provoke him not more. For it is not more naturall for Prelats to eat & drink, then from their hearts to hate a Fast indeed, to the Lord.

Manie reasons we might give, but we desire this one to be thought on. If this dutie were kept up, and set on foote upon all the right Limmes, & duely plyed modo & forma, upon every just motive, they know it would finde them out to be nostri fundi calamitas, the very bane of our being: yea this would blow them up, and all our sinnes & enimies with them. In this their hatred and feare of the duetie appeareth: If anie gather themselves together (as the Lord commandeth) to stay (if it be possible) the comming forth of the decree, they are watched with Argus eyes, and dragged along by Briarius his hands, as it were in despitefull opposition to God and his service, against the Laws of the Land, against the Crowne & Dignitie of the King, against the temporall and eternall good of the State.

p. 110Yet this is not all, but if Gods people in their families upon the Lords day fall to chew the cud, by the repetition of a Sermon, helping some neighbours that have not such meanes; they are without regard of the day, Gods ordinance, or God himself, halled or hurried before a Prelate; some are kept in pursuivants hands, some bound over at no lesse cost then vj^s. or a noble a peece, some having scarse so much more in the world, O tempora! O mores!

To shut up the further prosecution of the breaches of this precept; Where is the key of Discipline?

As Discipline, is the soule of warre; the spirit of Policie: so it is the Scepter of Christ, swaying his owne house, according to his hearts desire.

And as a body without a soule; a Camp or State without Policie are either dead carkasses, or bodies so benummed, that they either do nothing, or that which is worse then nothing: so a Church without Discipline, is a Lethargicall, or Apoplecticall body, wanting that animal spirit, which should open and expell the drossie vapors of sin, and organise the said body.

Discipline is the cheife commander in the Camp-Royall of God. It driveth the nayle into the temples of Rebellion it self. This is the onelyonly best physitian, for the purging out of peccant and pertinacious humours, the onelyonly Chirurgian for wounds and festered sores; and an exquisite bone-setter for fractures or luxations. This is Christs owne Key, that shutteth out enimies & entertaineth freinds; In a word, it is the best guarde & forte; muniment & munition; Notwithstanding of all p. 111this excellencie, as the Synagoge of Rome, and all the Limbs of that confused Babell, like nothing worse then the Discipline of Christs camp, so the most of our nation may say with sorrow and greife in hearte, as the Disciples said to Paul of the Holie Ghost:Acts. 19.2.Acts 19:2 We have not so much as heard whether there be a Holie Ghost: so all this time we have scarcely heard whether there be any such thing as Discipline. And is not this grosse affected ignorance, yea a fearfull judgment inflicted on us? For as sure as Christ hath a house, so sure he hath keyes to that house, and that no moe, no fewer, nor other, then he hath appointed.

These, men may not chop, change, or counterfaite at their pleasure (except they will turne Picklocks. Mat. 16.19 & 18.16. Ioh. 20.23. & 21.17.Matt 16:19Matt 18:16John 20:23John 21:17) Christs keyes are delivered in the word, namely, the power and use of the word and Discipline, guiding and guarding all other ordinances, the use and authoritie whereof, is also by practise manifested in the same. So that Discipline or Church-government is a maine Key of the Kingdome of Heaven. Can anie man think that Christ would leave his house destitute of some forme of governm^t. (being faithfull in all his house as Moses) was? Heb. 3.2.Heb 3:2or that anie better forme of government could be devised by man? (for every change should be to the better) yet the Prelats and their Champions beare the people in hand, that there is no certaine, Hook. Bilson de gubern. Pag. 167. B. Whitg. Answ. to the abstract. pag. 58.unchangeable, compleate forme of Policie or government of Christs Church to be found in the Scriptures: which is flat against Scripture, practise, and reason, as hath been fully proved in a work unanswerable: for they may as well say, that Christ hath no howse; as to affirme it to p. 112be changable which cannot be to the better, therefore not at all. It is true the prelates (enimies to Christs government) speake contumeliously of discipline, calling it a fancy or novelty, a meere humane devise, and they would beare the world in hand that Calvin was the first authour of it, as D. Downham, B. Bilson, Saravia; & B. King: but they doe just in this, as the Papists doe with our religion, who will hauehave Luther to be the authour of it. In this the Prelates opinion and practise, is much like that of the Lacedemonians, defended by Plato, namely to hauehave no walls about their Cities, but the citizens valour: Lib. 7. de Opt. Rep.but as their unsound opinion, and Plato his defence are refuted by Aristotle, as very presumptuous, dangerous and blooddy to a common weale; so the want of the walls of discipline, layeth a Church open to all manner of mischiefe, and danger, both from forrein and domestick foes: but in this they differ from the Lacedemonians; they stood upon the worth and valour of theis citizens; but the Prelates doe not onelyonly unmantle the walls, but also cashiere the verie best forces, as though they meant to destroy and raze the foundation of the Citie of God.

The utilitie and necessity of dicipline cannot enough be expressed. It is a speciall note of the Church, though not constituting a Church, yet flowing properly from the essence of a Church. It is most necessarie for the externall subsistance, or well being of the Church: It is also a verie necessarie meanes for the obteining of the greatest good of the Church.

p. 113They themselves confesse that some forme of government is necessarie (as B. Whitgift, Bancroft, Bilson, Downham) for they hold it as Keckerman speaketh a Cyclopicall, or confused multitude foreign, where none governe and none obey. what government is then like to the government of Christ?

This is the guard that keepeth out errours of doctrine, and corruptions of manners: this is the sithe that cutteth downe sin, this maketh the tallest rebell in sin to stoope; this strengtheneth the hands and comforteth the hearts of Gods people; this maketh a sweete harmonie and concinne order in the Church and common wealth, as appeareth by that cōmon-weal of Geneva formerly instanced, admired by all nations that looke vponupon it with a single eie. By the contrary, where this is altogether wanting, or a bare empty cask or mere shew and shadow of it remaineth, there is nothing but the Chaos of cōfusiō, or (to speak with the spirit) there is nothing but wretchednes, that is, Ignorāce of our own miserie, beggarlines, blindnes & nakednes. Rev. 3.17.Rev 3:17But we will not know it, nay our Prelates will not hauehave us to know it: This golden scepter they cannot endure, for it crosseth the Popes leaden scepter, by which they rule all and dominiere over all, we meane Antichristian discipline, which the greatest Champions of Rome both highly commend,Triplicat. Arti Whita. cap. 19. Hierarch. Anachrys. Lib. 2. Page 45. and in it exceedingly insult over the Puritans (as they call them) & all the reformed Churches. witnesse Stapleton & Scultingius: This forty yeares (say they) the Englysh Bishops have retained the Discipline of the Catholiques, maugre the Puritans hearts. p. 114What impietie, injustice and tyrannie is this, to wast the vineyard of the Lord to silence, suspend, depose & imprison the keepers and dressers of the same? to break downe the walles and the hedges of it? to reare up an Antichristian Fort in it, and to plant Popish Canons upon it?

Is this to defend Sion? or is it not to mixe the English Sea with fire,Revel. 3.2.Rev 3:2 to consume Sion? Is this to make glad the hearts, and to strengthen the weak-knees of Gods people? Or is it not rather to fill the bosomes of the Philistims with triumphant joye? and to fill with shame (so farre as they can) the faces of all reformed Churches?

By this all men may know, whose servants these Great Lords be.

Before we shut up the discourse of the sinning against this commandment, it shall not be amisse to lay the finger upon an old sore of theirs, newly festered, namelie, the barring the printing of all books from the presse, which might inlighten the people with love of the truth of Christs government, and the puritie of his ordinances, and might make them hate their Antichristian calling and impure devises in Gods worship.

In this they deale with us, as the Rectors of the Iesuites do in their Societies, who straitlie interdict both young and old the reading or having of Protestant Books, which made their convert Spalato to say, or rather to dissemble, that this was the prime and principall p. 115cause of his suspecting of the Popish religion.Consil. profes.

The Prelats doe not onelyonly oppose such Books, as oppose their tyrannie and trumperie, interdicting and menacing people from the reading of them, but they also imprison, banish, yea and kill the Authors of them.

If any thing by God his good hand passe the presse, either at home or abroad, which crosseth their tenour, or speaketh home for the tenour of Christ, it must either go through purgatory, or through the fire, such is their expurgatory tryall. Instance D. Whittakers worke, otherwise published after his death than in his life. Also Mr. Sprints Cassander, Spalato his summe of his 9. Booke, concerning Ministers maintenance. Not to be tedious, be pleased to view Bucanus his institutions, translated into English, and printed in London Anno 1616. the yeare after that they were printed in Geneva, in this they make him speake, (not through the fault of the translater,) but by a coyning and clipping authoritie, the things he never spake indeed.

They invert the order, they take away both questions and answers, they turne affirmatives into negatives, and negatives into affirmatives, a number of instances we can give, but let a taste suffice. The question of the marriage of the innocent partie divorsed, is quite left out. De conjugo quest. 13.

So a great part of the question of the orders of Ministers, quest. 25. Also the question of the signe of the p. 116Crosse in Baptisme, quest. de Baptis. quest. 19. and manie others. What the leaving out of the most part of the answer to the question of Naboths denying Ahab his vineyard meaneth,Quest. 75. we leave it to your Honours judgment: but now they are growen to a further height, for as they would never suffer the wall of discipline to be built, so now they are like to ruine the citie of the word it self, by reserving of the presses, for the setting forth, and trimming up their owne projects and Arminianisme, the verie gatehouse of Poperie, but as for counterpleas or preservatives against such poisonable drugges, they will suffer none to passe, yea though there be no matter of controversie, yet it is controversie to them if it be the trueth.

And so much for this Commandment, against which we desire your Honours to observe, what a world of sinnes arise from the Prelacie.

As for the third Commandment; to passe by their owne ordinary oaths (which they account but pettie ones) and also the bloody oaths of their swaggering servants and the roaring speeches of their, Ioviall Chaplins, being a wondrous evill president to all about them; how doth their prophane cariage, the ruffian-like revelling behaviour of their Chaplins (mocking of Ministers reproving swearing, & others sinnes) set an edge upon the sinne of swearing, when swearers know how such reprovers shall be dealth with?

Againe, how is the name of God prophaned by that illegall extorted oath ex officio? by the battologies and p. 117tautologies, lenton curses, and adjurations of the service-booke and Letanie? besides the fearfull roaring, racking, and torturing of the word in their Cathedrall Churches?

To the 4. Commandment, (besides their exemplarie prophaning of the Lords day, by themselves and families) it is a lamentable case to heare & see how in their Commēcements by Schoole disputes, in their Sermons and Discourses, the moralitie of the Sabbath is brought in question, and to the great dishonour of God, and greife of his people, they maintaine the Non-moralitie of it. And not onelyonly so, but they oppose themselves to the reformation and keeping of it; witnesse their hand against the Magistracie of the Citie of London in that busines. And for that flying Rooke of toleration, for prophaning of the Sabbath, the desire of the monstrously prophane, and the procurement of some Prelate, concurred to the begetting of it, and bringing it to be authorised.

Lastly, they take off the leaders of Gods families in the sanctifying of the Sabbath. And so much (as breifly as we could) for the sinnes of the first table, takeing footing and butting upon the Prelats.

Now to come to the sinnes of the second Table: First, they sinne with a high hand against the K. Majest. & that first in respect of his soules good; they speak evill to him of the trueth of God, and of the servants of the trueth, whereby a Kings heart may be let loose from the feare of his God, & givē over to supine negligence, deluding pleasures, & an evill conceite of the pretious truth, & of his best & lovingst frends & subjects. Iust according to p. 118that speech of the Prophet: They make the King glad with their wickednes, Hos. 7.3.Hos 7:3and the Princes with their lyes. Of which place the foregoing words explane the meaning (according to the scope of the Spirit, and the current of Interpreters,) namelie, by their corrupt lives & false suggestions, they corrupt the King, forestalling his judgment against the good, and goodnes.

Peccata Praelatorum. Steph. in locum.Hence one well observeth, that the sinnes of Prelats corrupting Princes, hindereth the good of the subjects. So that we force not the text.

For the further proofe of this, with what false suggestions did the Prelats abuse their ingenuous & royall Queene Elizabeth against the true Offices and Officers of the Court of Heaven upon Earth?

How was the late King pressed as a cart under sheaves, to blanch and abandon the ordinances; to disgrace and discountenance his Chariots and Horsemen, in which lay more strength then in all his Counsels & forces? How was he pressed to the putting downe of lectures.

To give an instance of these evill Offices, we have heard that the King upon occasion given, inquired of the Venetian extraordinarie Ambassadours, what meanes the people in their territories and other Isles of Italie had for their soules; They made answer to this effect, that their leiturgie and Booke of Homelies (proportioned in number to the Sabbaths of the yeare) were read in their Churches. Alas! (said the King) that is poore stuffe. To the which a Prelate (being by) replyed: That it should be better for his Majesties p. 119State, and the State of his Kingdomes, if there were me Homilies, and lesse preaching: For there was more love (said he) among subjects themselves, more loyaltie to their Prince, more prosperitie to the State, when it was so, then since the time that nothing would serve but preaching. At which speech the King looked hard upon him, and said no more.

If the learned Iudges, and learned Counsellers at law, and all understanding Statesmen doe hould and professe it a principle of State, that Suggestours & Instigatours of a King, to cutt the coards of his owne laws, are worthie of condigne punishment in the highest degree; what are these men worthie that incite the King to neglect or reject the Commandments of his God? To that purpose another of them, as we are informed, told the same King: That all the Church should never be at rest, till such two worthie Ministers (whose names we spare) were hanged up, one in the South, another in the North.

Secondly, they are against the Honour of the King. For as it was a staine to the good Kings of Iuda (notwithstanding all their carefull reformation and maintenance of true religion,1. King. 22 43. 2. Kin. 14.4 18.14.23.25.1 Kgs 22:432 Kgs 14:4) that they tooke not away the high places (instance Amazia & Iehoshaphat) which high places Hezechia & Iosia removed, to the great Honour of their names; so these men wonderfully eclipse (if not deface) the Honour of our Soveraigne, not onelyonly in stateing the Aultar of Damascus, that is their owne or Popish Ceremonies, p. 120with the Altar of Gods ordinances, but in suffering Baal-peor, to shew his face openly; which must of necessitie make the wrath of God break in upon us.

Prou. 25.2.Prov 25:2It is the Kings Honour, (saith Salomon) to search out a matter from the bottom (as the word signifieth) which is to be understood in things concerning Gods glorie, his owne Honour, and the good of the State: but they vaile our Soveraigne in the first of these; which indeed should be the perspective to the rest, to bring them home in their due quantities; how then should his honour truely flourish?

Thirdly, they transgresse highly against his Royall Crowne and Dignitie (as hath beene shewed) in the maintenance of forraigne jurisdiction.

Fourthly, they are against his prerogative Royall, not onelyonly maintaining their calling to be jure divino, but also in keeping Courts in their owne name.

Fiftly, they weaken the strength of the Kings state: For as the hovering of the Israelites mindes after Sauls house, weakned the pillars of the house of David (though annointed and established by the Lord) so the hovering of our English Romanists, after Romes Primacie, doth distract & enervate dangerously the strength of his Majesties state. And who be the main poles of the tent of their hope, but the Prelacie? encouraging them further by suppressing and disgracing Romes cheifest adversaries under the name of the Puritans. p. 121So that which is the weakening of his freinds; is the strengthening of his foes. And that thus they doe, let their Canons, Advertisements, visitation Articles, their open clamours and calumnies from pulpits (comparing them with Iesuits,) and lastly, their dayly proceeding against them in their Courts beare witnesse.

Sixtly, they devour the Kings wealth, for as the wealth of the subject, is the wealth of the King, so the impoverishing and spoyling of the subject, is the impoverishing and spoyling of the King. For exacting from the subject: let first a Quaere be made, whether they rake not out of the Ministers vijs & modis computatis computandis an 100000 per Annum.

And asmuch more out of the peoples purses for visitation sees, pleas, and jangling matters, besides the great summes they raise for probats of wills; what a rable of Officers, as Chancellours, Commissaries, Archdeacons, and others, keepe they for the emptying of the peoples purses, and filling of the land full of all manner of sinne, as swearing, drunkennes, whoredome, pride, Idlenesse, &c. witnesse their filthie and rotten speeches, in disgrace of Gods people, which we loathe to name, as also their patronising of sinne, and plagueing of Professours in their Courts; what a numberlesse number of Mothes, drones, and Caterpillers, they keepe in their Cathedrall and Collegiate Churches, we are not able to expresse. Some have summed them up to the number of 22000. or there about, what a huge deal of meanes will so many Sharks devoure.

p. 1227. And lastlie, they are against the safetie of his Majesties person, maintaining the hopes of Popish traytors, who upon all occasions are readie to attempt, and commit treason against him and the State; witnesse the manie plotts and deepe treasons, contrived against our Kings and State this 68. yeares; As they sin against the King, so they sinne against all his subjects; As first against his Ministers, from whom and whose families (against the Laws of God and the land) they have taken both liveliehood and life; for some have finished their lives in prison; and some at this day being poore and aged, have much adoe to gett bread to eat, but worse then all this, they stoppe their Ministrie, which is dearer to them then life and libertie. How bitterlie and baselie have they abused them in their Courts and palaces; what numbers have they at severall times silenced?

It is extant in record that in anno 1604. about 2… Ministers were questioned, for not subscribing or no… conforming, of which number about 70. were deprived of their livings, about 113. not suffered to preach; and about 94. under admonition; All which cruelties are done upon them and theirs, for not subscribing to a booke, whereunto to subscribe, is fl… against the law, as hath been discovered.

But in verie deed their quarrell is against the preaching of the Gospell; which cannot stand (as we have shewed) with the standing of the Hierarchy. For it is cleare both against the statute, and the late Kings minde in his Conference at Hampton Court, that p. 123men once admitted, should be ejected or cast out for not-subscribing. Citing that of the Poet: Turpius ejecitur quam non admittitur hospes.

2. They sin exceedinglie against the good estate and sanctimonie of the Kings houshold government, whereof the Ministers ordinarilie are men of their moulding, looking more for preferment then caring for the soules; they feede them with some froathie Stuffe (as noble Prince Henrie well observed) whereby not onelie much loosenes, but also perplexitie (for want of means) assault them. For as profuse giving exhausteth the fountaine; so except the fountaine of Princelie liberalitie be ever sending some refreshing streams, to moisten the drinesse of their hott liverd servants, they fall quicklie either unto a consumption; or else into a dropsie of indirect courses, which cannot but reflect upon their King and Mr. Now since his Majestie by reason of his maine imployments, cannot helpe them as he would (out of his owne meanes) with some of the Prelats needlesse & hurtfull aboundance, he may supplie his servants wants, and doe much good with the rest.

But to go on, they sinne also against all his Majesties subjects;

And that first in tyrannising over their soules and bodies, in the courses of their unjust Courts. Which (as a noble man observeth) are opposite to all the Courts of the Kingdome, by reason of the exercise of p. 124sole authoritie. The Bishop citeth alone, accuseth alone, censureth and excommunicateth alone; But (saith he) Kings and Monarches have their Counsells. All temporall Courts have more wherein their authoritie doth rest; as the high Court of Parliament, Kings Bench, common Pleas, Chancery, Starchamber, and all the rest. And so it is in forraigne Kingdomes, witnesse the Parliaments in France: But the Prelate doth all himself, and that in matters of higher nature then the highest temporall affaires: which is a thing (saith he) past all example, and for which they can render no reason. That Popish tyranny indeed whereby they exalt themselves above all that is called God, is the very ground of it, and best reason they can render.

Out of their presumption, they dare crosse by their Courts, the highest Court of the Kingdome; namely the Parliament; for which sawsy courses, our Kings have secluded them the Court of Parliament. Instance Edward the first, Anno 1295who called a Parliament of his Nobilitie and commons, secluding the Clergie both from Parliament and protection.

2. They sinne against the subjects, in bereaving them of their faithful sheepheards; in removing the Dogges that should keepe, & the watchmen that should watch the Flockes: so they are left a prey to the Wolves & Foxes, of which losse, implying danger; if the people were sensible, they would make more adoe then Michah made for his Idolatrous Levite.

But they are now as men forgotten, and their cause is so litle in request, that all the Ministers all most give way, yet with bowing downe betweene two burthens; what p. 125a pressure of servitude they put upon honest and faithfull Ministers; their silent sorrowes and abrupt complaints (for service put upon them fore against their hearts) doe testify. As for such in the Ministrie as are their devoted servants; they rejoyce in the flesh, by making the peoples burthens heavier.

The Prelats sett some as the Egyptian taske-Masters over the people, to see them doe their worke, wherein if the people faile, never so litle, with the Taskemasters they are punished. Our Ministers are used as the Romans used the Vestall Virgins; they are beaten if they keepe not in the Romish holy fire.

As for the peoples Zeale, sinceritie, holines, and labour of love.

The smoke out of the bottomlesse pitt hath blasted them exceedinglie: For as the strict keeping of the first table, bindeth on the dueties of the second table, so remissenes or mixture in the first; maketh us loose in the dueties of the second. And if they yeild not to all, or be somewhat more strict in life and dueties, what a hurrying to their Courts, what a poleing of their purses, and what a poudering with their execrations, doe they keepe against them? which according to the Scripturs, Councells, and Fathers should onelyonly be inflicted for Criminall causes. As the Apostle speaketh concerning an hereticke:Tit. 3.10.Titus 3:10 After once or twice admonition, reject him: Ob Criminales tantum causas & valde graves; For great and waightie,Concil. Aug. cap. 23. yea hainous offences (saith the Counsell) they shall be onelie excommunicate.

p. 126They abuse also egregiouslie the writt de excommunicato capiendo; which should runne onelie upon criminall causes, as heresie, denying to com at church, incontinencie, usurie, simonie, perjurie, Idolatrie. But for any of those, they neither cite nor censure Gods people (because they have no grounds) and therefore they are not liable to this writt. Yet what case Gods people are in, by reason of this unjust proceeding, it is not unknowne to your honours.

To make up the full cup of affliction; by warrants and commitments from the high commission, people be cast into a blacke melancholike Golgatha or filthie prison, erected in the midle of the Citie, against the libertie of the same. This is like the Lions denne, out of which verie few are delivered with their lives, except it be upon verie ill termes; witnesse the yet Crying blood of two honest men, within or about these three yeares, and a third had his deadlie wound, besides the death of others in the other prisons. Instance these two worthie and famous men, sacrificed to the prison of the gatehouse, together with sundry worthies of the Scottish natiō, whose blood by their means was dryed up, and drayned out in the prison.

This cruell course is absolutlie against his Majesties laws, and the Priviledge of a subject: For the statute for the Prelates imprisoning and lawlesse oath, tooke place in the height of Poperie, as hath been shewed in the time of Henrie the 4. whereto the commons (as it is witnessed) never consented.

p. 127For the further discovery of the evill of the Prelats prisons, and their imprisoning, give us leave to commend to your view from the learned, the unhappie (yea hellish) beginning of it, when the Mysterie of Iniquitie was drawen to a head, then began the scarlet whore to put out the black flag of imprisonment against the people of God, that would not receive the Mark of the Beast; Catolog. test. veri…. Page 656.witnesse the collections of the learned. Eugenius primus post vacationem Romanae sedis, &c. Eugenius the 1. after the vacancie of the Sea of Rome, for the space of 4. monthes, was made Pope, who not regarding Ecclesiasticall affairs, or the furtherance of the Gospell, gave in charge about the yeare of our Lord 656, that Bishops should have their prisons bereaving (say they) the Magistrate of the Sword, not for the punishing of Idolaters, Adulterers, &c. of which there were great aboundance, but to punish and pine Hereticks (as they called them) who would not heare and adore the throne of the Beast.

Gregorie the first (saith the Author) hath left a written testimonie, what the judgment of the ancient Canons is, of such Bishops as well have men to fear them for their prisons, their fatherhood should know (saith he) that they should be Pastores non percussores, feeders not strikers, nova predicatio qu… verbecibus exigit fidem. It is a new kinde of teaching, to make men beleeve with blowes but Eugenius & his Successours (saith the Author) scorned and contemned this divinitie.

Have not our Prelats cunned their Fathers lecture prettie well? Yes sure, for who feel the smart of their prisons? not the Idolater or vile person, yea not the professed Athist, the canker fretting Arminian, or state-betraying p. 128Iesuite, for with all of these they are haile fellow well mette; But the grand transgressours the puritans shall be sure of the veryest dog-hole in all the Bishops denne, though the Iesuites had wont to hauehave the rougher words, with these their prisons they so terrifie Gods people, that they often say, & sweare, and doe they know not what. These are their Herculean arguments wherewith they conclude all in Bocardo, 2. Henr. 4. Chap. 15. Fox.that dare deny the dung of their Augean stable to be good gould for the altar of God: but the law is cleare, we neede not informe your Honours that none should be imprisoned, nisi per legale judicium parium, aut per legem terrae. That is, VponUpon a juditious processe, Magna Cart. c. 29. Edw. 4. c. 2. Edw. 3. c. 3.by a legall tryall, or by the law of the land. Neither doth that act, from whence they would ground their commission, give any power, but rather a restraint to their imprisoning and fyneing, for if it did, it should crosse the law of the land: yea the power of the Commission, so expounded,Filz. nature. Br. p. 51. 52 Edw. 3.15. Cap. 6. crosseth the statute it selfe, as by judicious lawyers hath been learnedly observed. Besides, there is a statute flatly against it.

Further if they had such power, to what …se serveth that writte de Excommunicato capiendo? So that it is more than evident, their fyning and imprisoning, are altogether against the lawes of the land, the tenour of the power by which they hold, and the course of their owne proceedings.

p. 1294. They sin highly against the Nobility & gentrie, for besides their sining against their soules, in keeping out a powerfull ministrie, they intrude vponupon secular offices due to the nobility and gentry, and that against the law of God, the nature of callings, the Cannon law, and the law of nations.

Hubert was Archb. of Cant. Lord Chancellour of Eng. and Lord cheife justice all at once. Instances there be too manie, and that of our owne times; contrarie to the Act of the Counsell at Oxford, holden by Steven Langton; ne clerici jurisdictiones exerceant seculares; that is: no Clergie men should exercise anie temporall function.

Math. Parisiensis maketh mention of the Popes injunction here in England, to take the great seale from a Bishop, being Lord-keeper for the time.

It is observed by one, that it never went well with that State, where the Clergie hath borne Temporall Offices, or where they are Counsellours of State.

It is a disgracefull affront to the Nobility, judges & gentry, as though they were not worthy or fitt for the places. The like may be said of Ministers, being Iustices of peace.

That this their temporall jurisdiction is opposite to the law of God, it is manifest from these words: The Kings of the gentiles exercise Lordship over them, &c. but ye shall not doe so. Luke 22.25.26. Math. 20.25. by the which places the Prelacy is so confounded, that they fall in with the Rhemists, by wrangling to wrest the p. 130meaning of the Spirit. The places (say the Prelats and Rhemists) forbid Tyrannous Lordship and Government, but not a just and upright government.

In which cavill your Honours may justly wonder that men will be so shamelesse. For first we must consider, that our Saviour answereth his Disciples to their question, according to their desire. Now could they be so impudent, as to desire to play the Tyrants? No sure. It is Tyranny so to expound the place. But their desire was of a lawfull preheminence in idoneo subjecto, in a subject capable of it, and tells them plainly, they must have no such Office.

It is most true (as it is noted) that he barreth in his answer, all ambitious Prelacy, being the greatest tyranny: which the Disciples desired not, but further he denyes to them all temporall preheminence lawfull in it selfe, but not for them, as he cleareth by the instance of the Dominion of wordly rulers; and the more to diswade them from it, he presseth his owne example, Luke 22.27. And thus he answers the question. All Orthodox expositors both ancient and moderne accord in this trueth.

Indicitur ministratio, interdicitur dominatio: Bernard, de Consid. Lib. 2. The Ministry commanded, but Dominion forbidden.

We should be free (saith Hierome) from secular affaires, that we may please Christ, It is not for a minister (saith Ambrose) to have two Offices. Father Latimer asketh the Prelats if it were their offices to be Courting it, Sermon 5. to Edw. 6. In 1. Cor. 6.4. Non utrum{que} gladium Petro, p. 131saith Beza, he gave not both the swords to Peter or any other Apostle, In annot. 1. Cor. 6. Bellarmine the Cardinall is expresly for this trueth, commenting on our Saviours words Luke 12.14. who made me a judge, &c. Admonet Episcopum ut nec index litium, nec arbiter facultatum sit, he warneth a Bishop, neyther to be judge in terrene controversies, nor a determiner of mens right, de Pontifi. Lib. 5. Cap. 10.

To the same effect, upon the same place, Franciscus Turrianus speaketh prettily and pithily: Quid dicturi sunt Episcopi ad illud Christi, Lib. 8. constit. Apost. C. 46.quis constituit me judicem? &c. When Bishops take secular power upon them, what will they answer to that of Christ, who made me a judge or devider amongst you. In doing so saith he: Seipsos ex summis minimos faciunt, they make themselves to become the least. Not unlike to that of the Corinth:1 Cor. 6.4.1 Cor 6:4 sett them to Iudge, who are least esteemed in the Church: Neither hence can it be collected as the Papist would force it, that the Spiritualty (as they call it) or the Ministery is in place above the Magistracie, but that onelyonly the object of their calling is higher and therfore their taking upon them, a temporall judicature is an abasing of the Ministery.

To the same purpose, the foresaid Author applyeth the Parable of the Trees, choosing a King: The trees went forth on a time to anoynt a King over them, and they said vntounto the Olive-tree: Raigne thou over us, &c. In Episcopos plane convenit. It hitteth the Bishops right, (saith he) for they leave the sweet inlightening, inlivening word, and betake themselves to raigne in the judgment Seats of secular affaires, and so they become not Olives, Fig-trees, and Vines, p. 132but very brābles for why as the Apostle; should they leave the word to serve at Tables, Acts 6.2.Acts 6:2and if (as the Spirit speaketh) no man that warreth intangleth himself with the affaires of this life, that he may please him, who hath chosen him to be a Souldier: 2 Tim. 2.4.2 Tim 2:4Ergo Episcopi qui lites, sive res seculares, &c. A Bishop therfore that taketh upon him the judgment of secular things, sheweth plainly that he warreth not for God, and so he cannot please him.

The Canon Law condemnes expresly foreign. Secular cares in the Ministers. For this trueth also Counsells are current, ne officiū habeant, &c. Let not any Ministers have the office of a secular governour, Consil. Tollet.

As for the laws of nations: as the callings are of a distinct nature, so all nations have ordinarily had a care to keepe them distinct.

Fabius Maximus is commended for opposing the choosing of Aemilius Regulus to be Consull, because he was a Quirinall Priest. But it is objected that good Princes doe put that dignity upon them.Etfi pij: non pie fecerunt de Pontif. Lib. 5. e. 4. note. 12.13 Iunius answereth: Though they were good, they did not well.

Secondly, the greatest Monarch cannot put things together that God hath distinguished.

3. As good Princes out of good affection, without judgment (as the foresaid judicious man observes) put this authoritie upon them; so other good Princes for the Tyranny pride and oppression, Niceph. Lib. 14. cap. 39.that thereupon ensued tooke it quite away from them; upon the evill ground p. 133and sinfull effects of civill jurisdiction in the Prelacy.

Petrus Ferrariencis is bould to call the misplacers of this power Stultos Caesares, Foolish Emperours.Catolog. test. verit. Page 856.

2. Some may further object the antiquity of this mixed government, or third State, as they call it. For answer. 1. Custome aggravates sinne. 2. This temporall dignitie of theirs from our Kings to be Barons, and to have place in Parliament,Willett. Synop. contr. 5. Pag. 242. Page 216. &c. is as the learned witnesseth, not much above 400. yeares standing.

The author of the abstract, is of that mind that Henry the 2. was the first that putt this dignity upon the Prelats, to sit in Parliament, and the starr Chamber, taking his ground from Math. Paris. Sicut caeteri Barones debent interesse, Edit. Tiguri. anno 1589. Page 97.&c. Bishops and Archbishops as they have their possessions, so shall they have their Baronnyes from the King, and sitt in Courts of judgment, as other Barons, till it come to matter of life or member. There is no recitall here of former graunts, as apparantly there would have beene, if there had beene any such.

A certaine writer of the Ecclesiasticall History shews sundry instances of Parliamentary Laws without either presence or consent of the Prelats.Pag. 167. Et sequent, Yea King Edward the first, as we have shewed, Excluso clero, as one saith (thrusting out the Prelats) enacted laws with his Barons & Commons.

In the Raigne of Philip de Vallois, the French King, it was enacted, that no Priest or Ecclesiasticall person should be deputed to assist at the Parliament, or where the affaires of State should be determined or treated.

p. 134The reason is penned also. Because they should wait upon their Spirituall functions. By all this (wherein we could have been much larger) your Honours may consider what wrōg this Amphibian brood doth to the Office of the Ministry, what indignity to your selves, what hurt to the Church, King, & State.

The words of a glorious martyr, are like to be too truly verifyed of us:Tindall in his treatise of obedience, of a Christian man, p. 152. Woe to that Kingdome where they are either of the Counsellor of the Parliament. Yea their counsell saith he, is as profitable to King or State, as the Fox to the Geese, or the Wolves to the Sheep.

2. Further, they possesse too much of that whereof the Nobility hath too little; For nobility without meanes, is as Colours without armes, for which cause Henry the 5. determined in Parliament to have taken some part of the Prelats meanes, and given to the nobility.

But cunning Arundell found a tricke to turne him off, setting his martiall spirits upon the warrs of France; whereunto the Clergie contributed very largly, to keepe their coates undivided.

To draw to an end of ripping up this endlesse sinning, they sin more particularly against their Officers and Instruments, by whom they are served and upholden; as Chancellours, Archdeacons, Officials, Churchwardens, & Parish-Clerks; of all those, or of any one of them, is there any ground from Gods word, or institution from Christ? yea are they not all the Chips of that p. 135ould block Antichrist? Were it not a saucie part for any subject whomsoever, to thrust out the Officers of the Kings house, or State, established by the anciēt laws of the land, without cōsulting with the King, or without any order from him? Yes sure, for common sence would condemne it; how much more impudent bouldnesse is it, to thrust out the Officers of Gods house, appointed expresly in his word, and to foyst in such as serve for nothing, but to maintaine the Kingdome of Antichrist, and to bring sinne and Iudgment upon a nation?

For further clearing of the evill condition of their Offices, give us leave to present you with a short view of the particulars.

1. For Chancellours, Archdeacons, & Officials, let us speake to them under the name of Officials; For they are all subordinate in evill offices to the Prelats: If the Officials place and case be naught, so must the superiour places and cases of such be, to whom, and which, they are deputed: now for the wofull condition of Officials, let them heare what Petrus Blecenses, a learned and devout man, (about the yeare 1150.) speaketh. In an Epistle to a certain Officiall, whom he desired to pull (as a brand out of the fire.) He writeth thus: Exeas Babilon, & vr Chaldeorum; Get thee out (saith he) out of Babilon, or Vr of the Chaldeans, meaning his place. Ministerium enim est damnatissimae villicationis; It is an Office (saith he) of a most damnable stewardship. Verbum non est à nomine officii, sed à verbo officio; The p. 136word (saith he) is not from the nown Officium, or a place of some usefull charge, but from Officio to hurt or offend. And hence he maketh such verses as the time would afford, yea they may well serve; for the place is worse then the verses.

Nam genus est hominum, quod dicitur offici-perda

Officio est verbum crudele nimis, & acerbum

Dictio plena malis, hinc dicitur officialis.

A kinde of Inofficious men there be,

Derived from a sharp and cruell stem

Officio to hurt, so hence we see.

The word Official is a wicked name.

Vice Episcopi eves tondet, emungit & excoriat, sic Episcopi long a manubona aliena dirimunt, &c. Dissimulant peccata; Ergo relinque officiale officium Ministerium damnationis.

Being Vice-Bishops (sayth he) they sheer and squeez, yea and pull the skin off the people. Give over therefore that Officiall office, being a service rejected of God. Yea lett all Bishops,In Policrate suo Lib. 5. cap. 16. Archdeacons and Officials heare what Iohannes Sarisburiensis (of the same time) saith of them, and their places: Peccata populi commedunt & vestiuntur. They eate & are cloathed with the sins of the people.

As for Chancellours they are the after-birth of the Prelats Lordship, wherein they have overtopt all other Earls and Barons, for none but Kings, Princes and Vniversities have their Chancellours.

Further for Churchwardens, they sinne most against them, and cause them to sinne most of any of the p. 137people, they make them the instrumēts of much sin. If they be wicked men thē it is their meat & drinke, to insnare a faithfull Minister, & to afflict Gods people; but if they be good men, they must either shift their dwellings, to shun that unlawfull and harmefull office to the undoing (it may be) of their calling and family; or they mustly in prison; or which is worst of all, undergo the office with a reluctancie in conscience, being inslaved to Antichristian governours (howsoever they do no more hurt to Gods people.) We speake what we know; some of Gods people have felt heavie pangs of conscience for it upon their deathbeds. If the calling were of God, good men would hould it (being lawfully called) rather an honour, then a burthen to their conscience, nam res bona neminem bonum scandaliz at, a good thing gives offence to no good men, but by the office they become in very deed the Counterfaits of Gods Officers, and the Popes promoters. They sweare and doe, they know not what, yea they infringe the laws of the Land, being made instruments to afflict Gods people: By serving of forraigne jurisdiction, they sin against the Kings Majesty. All these be more then manifest by their serving of the sinfull courses of the Prelacy, in all which they are instruments and accessoryes.

The greatnesse of their sin will appeare by a view of the particulars wherein they ferve, being directly against the same laws, which the Prelats transgresse.

Moreover, they sinne against the Parish Clerks, who are the right eye of their spitefull Courts, for their office what are they? (be it with reverence spokē) a very crew p. 138of Holy water-dishclouts. There be (no doubt) honest men amongst them, and the more pittie they should serve sinne, but for the greater part, they are thorns in the eyes & prickes in the sides of Gods Ministers & good people: these be the Knights of the Crosse, the keepers of the Popes Wardrobe, the Lords of Misrule, and in a word, the great Maisters of the Revells, as for Pursuivants and Summoners, they make them nothing, but the servants of sinne.

These Prelats sinne also against all the wicked of the Land, of whose wickednesse and profanesse they are the very Tent & Tabernacle, and by opposing all good meanes, they strengthen the hands of the wicked.

Lastly, they sinne against themselves, their owne soules & consciences especially.

First, for wordly pompe and wealth, they enter upon an unlawfull call.

2. They cause others to sinne.

3. They bring the blood of many good men, and their families upon their heads.

4. They hazard (if not loose) all comfort in time of their greatest neede, when they come to give up their accompts?

Some dying like Naball (their hearts being dead, before they are dead.) Some never casting about for any comfort; Some crying out, they have made a bad exchange.

p. 139One in terror of conscience told his wife, that he would not endure one of these pangs (which he had suffred for that wofull calling) for a world; And therfore charged her, not to reserve any thing of the revenue of the Bishoppricke, but to give it to the Poore. For if she put any of it into her stocke, it would bring a curse upon it, and consume it.

We could further relate what horrible plights they have putt good men into, upon their death beds, by forcing them to conforme, crying out that to save their means in their service, they had tipt their tōgus, or bittē Gods people, for which they smarted. Others with in few dayes after their subscription, upon more serious conference with their owne consciences, discovering their errour have languished to the death. Humble supplicat. P. 41. Yea we doubt not (saith the same Author) that when it shall please the Lord to Honour his Churches with the free libertie of his ordinances, that the subscribers and conformers will then cry out with the Bishops of Asia:Evagr. hist. Lib. 3. c. 9. Nos non nostra voluntate sed necessitate aducti subscripsimus, non animo, sed verbis tantum consensimus. We subscribed not willingly, but upō cōstraint, not with heart, but with hand, then that coyned distinctiō will not hold, to subscribe against the mind, but not against the conscience.

But so much may suffice to have said of our sinnes, whereof we have shewed at large, them to be the speciall cause.

Now we come to our judgments, whereof we affirme also them to be the cause, according to that rule: whatsoever is the cause of a cause, is also the cause of the effect proceeding from that cause.

p. 140Iudgments are either spirituall or temporall, spirituall, as departing of Gods presence, and that insensiblie, we not lamenting after him as we should.

2. A breaking of the staffe or power of the meanes: for all the plenty we enjoy, yet the right arme and right eye, that is the convincing & controleing power of the Vision is cutt off.

3. A decay of Graces.

4. A benummed, sencelesse and groundlesse securitie from the Spirit of Slumber, which is upon us.

5. Fearfull Cowardise, and hardnes of heart, so that we cannot mourne.

6. Self-love in every one seeking his owne, and none that which is the Lord Iesus Christs.

7. A withdrawing of the right hand of fellowship.

And lastly, a bold contempt of Gods Iudgments.

Whence are all these but from the Prelats, keeping Christ at the dore? They abandon him, and will not suffer him to dwell with us. They vassall us so at their pleasure, that God taketh no pleasure in us. They will have what they will, and we must give God no more then they will.

The Ministers are in bonds, and the word in bonds, there are none to cutt the cordes of their Tyranny, and to sett Christ at liberty. How should the men or meanes be powerfull among us? How should we thrive in grace, when the enimyes of grace and Gods glory command us? How should we be inlarged in our hearts, when they keepe us streight in our bowells towards Christ? How should we be stout in our owne cause, when we dare not be seene in Christs cause? And how p. 141should we love God, and one another, when we hate not with a perfect hatred them that be his greatest enemyes?

Many more great and fearfull spirituall judgments overflowing this Land, we might relate, if time would give us leave. As punishing sinne with sinne, which indeed is the greatest punishment that ever God inflicted on his people. Thine owne wickednes shall correct thee, Ierem. 2.19Jer 2:19and thy turning back shall reprove the, know therefore and see, that it is an evill thing and bitter, that thou hast forsaken the Lord, and surely it must be so, because this sinne of the Hierarchie is the onelyonly sinne of the Land, maintained by a Law; whose authoritie is prest upon people, who either without conscience, or against conscience, imbrace it; And therefore just it is with God to punish this high and capitall sinne, with others sinns of a high nature.

Now we come to temporall judgments, whereof (to our shame) we are more sensible then of the spirituall. And yet in very deed lesse sensible, then we should be. It is too true of us, that evill men understand not judgmēt. Prov. 28.5.Prov 28:5That is to say, in in the true nature of it, in the sting of it, and in the causes of it. The reason is well implyed in the same place, because we seeke not the Lord in it. We attend not what he speaketh in judgment, and what he would have us to doe by it. For if we sought the Lord, (as it is there) we should, understand. But to passe the scoffers of Gods judgments, even we who professe our selves to be more sensible, make a deceiving sense our judge in this inquirie, if the smart be not on our selves immediatly; we understand not the judgmēt as we ought.

p. 142Wise David was of another mould: All thy judgments (saith he) were before me.2. Sam. 22.23.2 Sam 22:23

It is an astonishment to thinke on our stupiditie, the Lord may cry to the Heavens and Earth to heare, for we will not heare nor understand.

The Earth shaketh and trembleth. The foundations of the Heavens move and shake above our heads, and all because of the wrath of the Lord.

The very Heathen Centurion, and they that watched Christ, when they heard the Crye, and sawe the Earthquake, were terrified at the judgments of God, Math. 27.54.

The Prophet Habakuck telleth us, when he heard the voyce (namely of Gods judgments,Haba. 3.16) Rottenes entred into his bones, and he trembled in himself, that he might be safe in the day of the Lord. The mightie God hath spoken, yea and roared to the eare, and discovered to the eye, all the judgments written in his booke.

Yea all these have beene or are in some measure upon us. Iudgments on our Persons, States, Names, Familyes, callings, and what not?

Psal. 11.13 foreignPs 11:13Are not the Foundations (as the Prophet speaketh) cast downe? where the word signifieth: The grounds of Laws, Ecclesiasticall or Temporall, of Counsell of warre, of State government, of making and managing warre defensive or offensive, of trading and trafficking. In a word, the foundations of all our frames & attempts, (for all these the word carrieth) are shaken in peeces at home and abroade.

It is true that this truth from the pulpitts and towers of State is dayly discovered. But who in his place laboureth p. 143as he should to understand it and avert it? Now who be the great Enginieres in undermyning of our foundations? Directly the Prelats, and our sinnes wrought out of the Saltpeeter & Sulphur of these fyerie mineralls, are the mynes and gunpowder to blow us all up. No tongue of man can expresse what hurt that blast from the Tower would have done, if God in mercy had not prevented it. Yet the blowing up of all the Towers and Castles in the Land, could not so shake and ruine the foundations of Church and State, as they have done. For the former, how great and fearfull soever it were, could be but an evill of punishment, but the later is both an evill of sinne and punishment, and therefore must be more hurtfull. That had beene immediatly from his owne hand; but they have partly brought us, and are like further to bring us into the hands of Gods Scorpion scourges: For if we have not Christ to raigne over us, the rodd of his wrath must rule us.

But breifely to the proofe of the Assertion, lett us take a short survey of our particular judgments. whence are the strange Consuming sicknesses, and bodily inhabilities to performe and hold out in services? The Atrophies, or waxing lesse of the members;Lev. 26.16Lev 26:16 The pineing away of our lives and spirits insensibly? But either from the keeping backe of the food of the soule, or from their mixing it with the soule-killing poyson of their owne precepts and Ceremonies?

p. 144Whence is the sicknes of the head (of which we cry out so much:2. Kings 4.19.2 Kgs 4:19 Oh! my head! my head!) but from the malignant and contagious spirits of the rotten and naughty heart of the Prelacy. And from the noysome and corrupting vapours of such bad stomacks, as overcharge the head?

How cometh the breath of our State to be infected, but by the tainting breath of Antichrist? So that we cannot runne, yea nor walke with God freely, as we ought to doe?

How commeth the fruit of our bodyes to proue so evill? but from the Prelats vassalling of them (to our shame and sinne be it spoken that are Parents) to the Marke of the Beast, as Crosse and confirmation, &c. against which the Lord threatned fearfull Iudgments in his Booke of the Revelation, Chap. 14.9.10.11. which places we desire might be well considered, and our proofe thence against the Crosse: If the parents of Moyses would rather expose the infant to the immediate providence of God (without any mediate meanes, able to preserve life) and themselves to the hazard of Pharaohs wrath, then to admitt or committ the least sinne, in committing their Child to the wrath of a Tyrant (which was to the Child but a temporall danger) what should we not doe, rather then to expose our Children to a spirituall danger.

Further, if our Children proue Schollers, at the first entry to the Vniversity, they must be matriculated p. 145with an unlawfull oath, Lev. 26.16. Deut. 28.33.Lev 26:16Deut 28:33and be nusled in Popish practises, or no proceeding for them?

Why doe we sow, and the ennimies reape?

Why eate they what we labour for? but because that the Prelats make the Land to labour of sinne, and our labours in Gods service are so slight, so vaine, superstitious and fruitlesse to God, and so pleasing to the man of sinne, that it is just, our labours should be so fruitlesse to our selves, and so profitable to our enimies.

Why breaketh out the fearfull wrath of God and plaguye sores among us, but because of Baal-Peor his ushering Ceremonies, and our gangreens of Heresies? all having life and breath from the Prelacy.

Why hath our earth beene as Iron, and the heavens as brasse, but from the brasen statutes, and brasen Serpents of the Prelacy?

Why have strange fires (as from unknowne causes) broke out, and consumed us? And waters overflowed us, but because of that strange fire in Gods worship among us, and the waters of Nilus, mixed with the pure wine of Gods ordinances, let in, and kept in by the Popish profane crue that depend upon them?

Whence hath beene the groning of the brute and sencelesse creatures amongst us, under murreings and wastings, but from our sinnes, arising from the Beast?

p. 146Why under aboundance of fire & food, is there such extreame death and want of the one, and no proportionable price upon the other? but because the warming and actuating heat of Gods Ordinances (notwithstanding of the plenty) is so weakned and quenched, and the staffe of that bread so broken, or bruised by the Prelats, that we eate and are not fed, we have much fire, yet we are not warmed.

Why be our attempts against our enimies so fruitlesse and ridiculous?

Why is our peace, our warre? & our warre our shame?

Why fall we, and flye we with such high dishonour before our Enimies?

Why are our formerlie feared Seamen, and manly Marchantes taken by the Dogges of Dunkirke, and used worse then Dogges, (which to thinke on, we thinke our English hearts should bleede with pittie and indignation,) even from our Vassalage at home, to these Enimies and adversaries of Christ?

Ps. 109.6. Lam. 5.8. Deut. 28.43.Ps 109:6Lam 5:8Deut 28:43Why is the curse of Iudas made good upon us, namelie, servants sett over us? Sub dignitate Domiri minus turpis est conditio servi. It is the lesse shame to be servant to a worthie Master?

Why are the strangers within us gott up above us (as the spirit speaketh) (namelie besides others) a sort of p. 147rude, Barbarous, needlesse, and uselesse souldiers (without Example in a free nation?) who commanded and devoured in mens howses, as if all were their owne, abusing their families, reviling themselves, and now and then killing his Majesties subjects. Is not this a fearfull and heavie Iudgment in a free State? and yet just it is with God, because we will not have Christ to raigne over us, but we are content to march under Antichristian leaders, who have quartered our Colours with the Colours of Rome: The Lord therefore plagueth us with a sort of Romish Iesuited Irish bratts, whose insolent outrages, together with the hellish roaring carryage of those of our owne nation was the very finger of God.

Why are we become the taile of contempt, and scorne of nations, where we were once the head of Honour, & glorie of the nations, but because the taile of the Dragon hath laid us so lowe?

Lastlie, to finish the point: why doth the Lords soule so loath us, Lev. 26.30.31.Lev 26:30Lev 26:31that he will not smell the smell of our services ordinarie or extraordinarie, but because we burne incense to him of the Prelats making, which is an abomination: as a linsie woolsie garment was not to be used, nor plowing with an Oxe, and an Asse, so the Lord cannot endure a mixture in his service.

But some will object, the Prelacie did beare sway, when none of these plagues or judgments overwhelmed us, but we had peace and plentie at home with p. 148successe and triumph abroad. For answer:

1. By way of concession, the verie same objection in effect maketh that Godlesse people to Paul in the Epistle to the Romans. Cap. 2.4.For Pauls answer implieth by anticipation, or prevention so much, as if they should say thus: we have prospered, and doe prosper. What tell you us of sinne, or of Iudgment despisest thou (saith Paul) the riches of his goodnes, not knowing that the goodnes of God leadeth to repentance. As if he should say, it is true, the bountie of God in all outward blessings, his patience in bearing with your sinne, his longanimitie in defferring to punish, is exceeding large and wonderfull; For, by three emphaticall words the Apostle expresseth this concession.foreign.

But is this the best use you make of it? should it not rather worke remorse in you?

Dan. 11.36Dan 11:36To applie this, though we practised & prospered, as was said of Antachus, yet doth it argue that God is not displeased with us in this particular? No; No more then the Iewes prospering when they baked Cakes to the Queene of Heaven.Ier. 44.17.Jer 44:17

2. That old proverbe is verified in them, nemo repente fit malus, nothing evill of it selfe comes to be monstrous evill but by degrees, so it is with them, Sathan at the first, laying of the foundation of his Antichristian Kingdome, began to creepe in by bare Antichristian titles of superioritie, the evill whereof, nor the ensuing mischeife, good men did not observe, yea p. 149Sathan watched a long time for his opportunitie of setting on of this Hydraes head; For till the time of Pope Silvester, about the yeare 320. Rome it self was without any Lordship at all, upon which Lordship followed that blasphemous Arianisme, which afterward made all the Church of God to groane under it: with those Antichristian titles were joyned wordlie promotions, which with the swelling pride of superiotie, brought the Hierarchie to a full height, not onlie in Romes Dominions, but also here in Britannie, of which that foresaid Monke Austine was the first beginner.

This misterie of iniquitie that the Apostle speakes off, had its beginning in Diotrephes, 2 Thes. 2.72 Thess 2:7called by the Spirit foreign, a love of primacie, 3. Ioh. 9.3 John 1:9in whose person (saith Beza) the Apostle condemns avarice & ambitious superioritie, the verie worst plagues of the Ministerie,Avaritiam & ambitionem, &c. this sprung up in L. Bishops & Archbishops and Patriarks, till that Monster the Pope was fully formed, who as he had his rise from those wicked Offices; so still he is upheld by them, and maintained in his Kingdome of darkenesse.

As for Cardinals, they are but a new invented toy after Romes quite departure from Christ, maintaining rather the pompe of Antichrist then his power; the Pope and Prelacie could not build Rome on the first day, but everie one tooke his turne, as appeares in Gregorie 1. and his Predecessours.

p. 150But Rome by his Successours being made a Babilon, and receptacle of Devills, made the Hierarchie their servants, more vile and cruell, (if it were possible) then their Masters, witnesse their related practises in this nation.

Now to apply this to the answer of the question. At the beginning of Reformation, our Bishops did not see the evill of the things. Manie of them were painfull in labours, rich in works of merciemercy, and in the end some of these sealed their Repentance with their blood: yea further in the beginning, the Lord was content to beare with some beginnings of Reformation. In Queene Elizabeths time; howsoever they beat the servants of Christ, and interrupted the course of the Gospell by the Antichristian power, yet her Majestie and the State would not beare, that they should be sticklinge with the State; that by packing with Iesuits and Papists, they should countenance and maintaine either old or new Poperie; that they should affront the Nobilitie; and least of all, that ever they should see the grand Idoll of their Mase established: But upon everie Information made, she curbed their tyrannie, and rebuked their vilenesse; Also some well effected States-men of the Nobilitie & others, were now and then knocking them over the shinnes, so that they could not exercise the full power of their head, but (as a learned man prophesied) so soone as the Queene was removed by death, wickeder men, more infected with Poperie, would creep into their places, who being more livelie members of the head then the former, would desire and indeauour more powerfully to be joyned to the head, p. 151either by bringing the Church, over which they tyrannise, frō the obedience of Christ, to the tyrannie of Antichrist; or by murthering and pining to death, such as would not yeald to their Slavish Ordinances; the trueth of this predication speakes in their practises against the trueth, and true Professours; even just as they did in the time of K. Edward and Q. Mary, so now these looke for their time, that if Idolatrie, come to be more publick, they would adhere to their head, and bring both the Kings Crowne, & the Crowne of Christ in subjection to the Popes Miter; so that whosoever were King (the Lord preserve our King) he should be but Vice-roy, as it were to our Iesuited Prelates.

The reason is, the members will never hould themselves fully inlivened and activated, till they be joyned to their head, nor their functions well discharged till they have done the very service, whereunto by their head they are appointed.

If it be objected, that some of them be quiet harmlesse men: give them ease & bellie-timber, and they will doe no hurt; yea some of them be of the better side, and stand with the State, and for the Priviledge of the subject, yea some of them suffer, as it is thought for the State.

To the first of these, let Iohannes Sarisburiensis answer: Nocent saepius, & in eo daemones imitantur quod tunc prodesse putantur cum nocere desistunt, they hurt for the most part, but in this they gain the commendation of devills; they are thought to doe good when they cease to do evill. In Polycrat. Lib. C. 24.

p. 152Simia semper erit simia, a Monkey will ever be a Monkey. Noysome Beasts, cruell men, and Offices of enmitie to the offices of Christ, upon every occasion they are readie to expresse their disposition, though it be not alwayes in actu exercito, in the actuall extent.

For the second, you know that maxime, aliud est esse & aliud apparere; It is one thing to seem, and another thing to be. If Sanballat & Tobiah put in for building of the wall, they will daub with intempered morter, and it will prove a rotten peece of work: it were farre better (as Nehemias saith) that they should have no portion in the businesse, they who can not endure the walls of Sion to be built up (but are as many wayes opposite as ever Tobiah & Sanballat were to the reedifying of Ierusalem,) shall never do good to the walls of the commō wealth: they who can not suffer Christ to have his right, will never help the subjects to their right.

As for the suffering of some (as it may be thought) for choosing the better part, may it not rather be, because some would give more for the place, or because they might be more serviceable in the place in some Popish or Arminian Policie?

Non saevis semper inter se convenit vrsis, though Samsons Foxes be tyed taile to taile, yet they joyntly sett on fire, and burne up the barly field.

We speak not thus, as though we envyed or would extenuate any good that might be in any of them (for p. 153we heartily wish, that they were both freinds to Christ and to the state indeed,) but we intimate the trueth of that sacred position: a man cannot gather grapes of thorns, and Figs of Thistles, of Thorns & Thistles indeed they might prove Cedars & Palmes, if they were transplanted, but so long as they remain in that cursed feild, as a reverend man said well: the best proves but a bramble. In our later and worser times we see few or none but brambles planted in that feild. If there be a man of mischeife, a mad railer on the State, a maintainer of Poperie, and Arminianisme with some new frontispice, affronting by his insolent cariage the great tribunall of the Kingdome; this man shall be a Lord Bishop, and good enough too, for it is matter of lamentation, (howsoever many thinke otherwise,) that a good man should be spoyled by the place.

Henrie the 8. most admired the life of that subject, who never was so low as to be a Constable, nor never so high as to be a Iustice of peace, so we may say that he is the happiest Church-man, caeteris paribus, that never was so low, as to be a Parish-Clerk, nor came never so high as to be a Lord Bishop.

It is just with God that evill men should dwell in the Palaces of Babell, partly that they may the more bewray their enmitie against the Kingdome of Christ; & partly that men may see, and hate the evill of their places; For when they see plainly nothing but thorns and thistles to grow in the ground, they will proclaime it openly to be a cursed ground.

p. 154Let us not then deceave our selves with that Popish and Foppish argument of thriving, but let us rather be humbled for so long despising of his merciemercy: nam tarditatem judicij gravitate supplicij compensat, he payeth home for all together when he punisheth.

Lastlie, the more perspicuous discoverie of a sinne, joyned with a longe continuance of the same, bringeth the more heavier and fearfull judgments in the end.

And so much for this point, wherein we have not taken all this paines (presuming of your Honours patience) to charge all sinne and judgment upon the Prelates, to discharge our selves, as guiltlesse, but ingenuously we charge our selves not onelie with our owne sinnes, but to be also accessarie to theirs, in obeying of them.

We acknowledge that God hath a speciall Controversie with his people,Hose. 4.2.Hos 4:2 (which if it were taken up, he mould quicklie dispatch his Enimies.) But our point was to prove our sinnes and judgments to have their rise from the Hierarchie, and them to be the Capitall sinne: so in some measure we hope we have done: As for judgments threatened a litle of them, in handling the next point.