For God and the King, Text (2 of 3)

For God and the King · Text (2 of 3)

p. 58Object. But the Booke for Sports was first published in Print in K. Iames his name, and therein May-games, and other Sports are alowed on the Sabbath dayes.

Answ. Its too true. But if wee consider the maner of putting forth of that booke at first, we shall finde how light it is, to hold waight, or to preponderate that learned and judicious Booke, honorably, Stiled Basilicon Doron. First it was procured, compiled, and published in time of his Majesties Progresse into Scotland, when he was more then ordinarily merily disposed. They that were the compilers of it (for we must not thinke p. 59the Kings leasure served him to doe it) for their officiousnesse (Populo ut placerent) God rewarded them, the one not long after injoying his life, the other surviving & out-living both his favour & place in Court. Againe it was never read, nor yet pressed upon any Minister to be read, during King Iames his raigne, which lasted six yeares after the publishing of the said Booke in Print. Thirdly, it was not ratified under the Kings broad Seale, as publick royall Acts use to be, to make them authenticall. Fourthly, this booke was not inserted in his royall works sent to Oxford, as not sutable to be ranked among so many learned and pious workes. Lastly, it was never in his raigne used as a snare, and engine, to outt good Ministers out of their Ministry and living, as it is now used by the Prelates.

Quest. But how came it to be revived, & republished, K. Iames being dead, and this book also, having no place in his royall Workes to preserve the memory of it?

Answer. By whose meanes it was raked out of the Ashes, I know not, but this I am sure of, that the republishing of it with some addition, was the first remarkable worke, which was done presently after the Lord of Canterbury tooke possession of his Grace-ship. Which done, his Grace was very zealous for the pressing of it to be read in all the Churches of his Province, so as the vnwary and hasty reading of it hath caused the dignity of some to kisse the dust, and the not reading of it hath cast some out of their livings by suspension, yea, and out of the Church too by Excommunication: though (blessed be God) their dignity shineth the more gloriously. So as the violent and furious pressing of it by the Prelates and their instruments, hath proved p. 60a most pernicious snare to all the Ministers in England. And though the Prelates, with their Learned Doctors, and heires apparent, have pulled their wits, broken their braines and sleep, spent many precious howers, and dayes, and moneths in compiling and setting forth Treatises, Histories, Sermons, and such like, and all to ouerturne the fourth Commanndement, with the Sanctification of the Sabbath day, and so bring in Libertinisme and all profanesse into the Church, thereby exposing our Religion to the reproch and scorne of the Papists themselves, the **Bellarmine in his Sermons, in many plates, copiously declameth against such profanations…as we have elsewhere expressed at large.learnedst of them confessing, that their profanation of Holy-dayes caused their Catholick Religion to be Scorned of the very Turkes, and hindred their Conversion; so farre are we from all hope of converting Papist to our Religion, by vsing the Liberty of our vaine and madde fooleries on the Lords Holy day, which they detest on their Festivall dayes: Yet all their sophistry, decurtations of authorities, wrestings, wrangling, windings, contradictions, vaine distinctions, and bold asseverations, will never be able to abide the test, or yet the light, when their drosse, and false visard shall come to be puld off.

Againe, besides the dishonour of God, and of his word, the violation of his holy Commaundement, the precipice and downfall of the peoples soules into perdition, A p… p…nt well to be wa… ghed by the wisest.and the reproch of our Religion and Ministry, all which the publick reading of the Booke draweth after it; the least whereof were cause sufficient to deterre & stay Ministers from reading of it: besides many other reasons, there is one more, and that of no small consequēce, & which makes me trēble with the very thought of it, namely that Ministers in reading this booke to the p. 61congregation, should declare, how the Iustices of A…s in their severall Circuits are commanded, th…t no man to trouble or molest any, in or for their lawfull recreation, such as are there specified, Alas, then, what shall Parents, and Masters doe, when their Sons or daughters, and servants will abroade, and take their liberty of Sports, at least wise after evening prayer every Lords day, and will stay out as long as they please, when in the meane time their Parents or Masters, being godly disposed, would hauehave them to spend the time at home in the private duties of the day, for the good of their soules? Gladly would they restraine them, but they may not, dare not, for feare of being brought before the Assises, there to bee punished for their Sons or Servants offences. And what's the issue of this? Doth it not ingender in youthes mindes (too prone to run riot, without a spurre) contempt of their Parents, or Masters, being freed by the booke to follow their pastimes on the Lords-dayes after evening prayer, so as they will attend upon no private family dutie, either requisit for their soules, or necessary about the house? And though this liberty be dispensed only upon the Lords-dayes, and their holy dayes: yet it is sufficient to breed in them, and traine them up to such a habit of contempt and so of a rebellious humour toward their Parents and Masters, as they wilbe ready to fly out upon all occasions, & they wilbe contained within no bounds of their obedience. Of this how many Masters do complaine, but the Iustice that should bright them, must for sooth punish those Masters if their servants complaine of restraint. And among many other examples of youth… Contempt and rebellion against their Masters, and that p. 62upon the occasion of the Ministers reading of the said booke in the Congregation, I will alledge one related to me in a letter, by a reverend Minister of good credit, so as no doubt is to be made of the truth of it: In October last, 1636. the said booke for Sports being publickly read by the minister (one Master Hubberd of S. Stephens Parish) upon the Lords day, three Apprentises being present at the reading of it, were so overjoyed at the Liberty dispensed in it, as that they spent six shillings that same day at the Taverne, concluded to run from their Masters, hired horses on the Lords daye 3. weekes ensuing, executed their plot, rode away towards London, were pursued, overtaken, and two of them brought home, made this Confession. O cōsider this al ye my brethrē, that have read the booke, how many soules you have indangered, if not destroyed hereby! So as this is a trenching, or rather a violent inroade upon the fifth Commandement, which saith, Honor thy Father and thy Mother &c. Thus the reading of this booke to the Congregation, teacheth them at once to breake two great Commandements in the Decalogue; the last of the first Table, and the first of the Second, and so cutting in sunder the very sinewes, not only of Religion, but of all Civill Society at one blow. And by this occasion, what Ministers instructions, Exhortations, reprofes of youth in this kind will be of any authority with them, when they teach them, how to sanctify the Lords day according to his word, how to feare God, and to honour and obey their owne Parents, and masters in the Lord, as well upon the Lords dayes, as upon other dayes? Who then seeth not here a most dangerous overthrow of those two great Commaundements p. 63in the Law, which are the very pillars both of Religion, and of Civill Society, and which be ing pulled downe, the whole house must needs become a ruinous heape of all confusion? And doth not this tend to the inuring and training up of all unbridled, untaught, and unseasoned youth, by degrees to such a height of insolency, as that, upon some discontents, or other occasions, as Iesuites baites and seducements, they are easily drawne to advance their rebellious lusts against those that bee higher in authority, then their Masters, and Parents, which the Lord prevent? Yet N. B.such like Souldiers, trained up in such a licentiated disorderly campe, as that of Venus, or the Lady May, in their sportfull intertainments, are those like to prove: who when they should fight for their King and Countrey, will bee ready either to take their heeles, as not knowing how to keepe ranke, or because effeminate Sports and warlike encounters will not suite together. Our Homily against wilfull Rebellion noteth, how Rebels and Sabbath-breakers goe hand in hand together. For there it is said; Rebels doe not only leave the Sabbathday H…ly 3. against wilfull Rebellion.of the Lord unsanctified, the Temple and Church of the Lord unresorted unto, but also doe by their workes of wickednesse most horribly profane and pollute the Sabbath day, Serving Satan and by doing of his worke, making it the Divels day instead of the Lords day. And surely if this liberty of youth bee not all the sooner restrained, the whole Land may rue it one day. And therefore if the Prelates had any regard either to the honour of God, and of his Word, or to the setled peace of the Kingdome, as they have but little, as appeareth too palpably by their practises, in disturbing and disordering of p. 64all they would have been so faire from procuring the republishing, and from pressing and oppressing Ministers about the said booke, as they would rather have become humble suiters to his Majesty to have set forth some severe Edict for the better Sanctification of the Lords day, that so the people might be kept in better obedience both to God, and to his Majestey. Forasmuch also as the giving libertie of such sports, whereby it is manifestly profained, is without all example in any age of the world: and their so pressing of it, with that cursed and tyranicall tigor, both without and against all Law, and all example, and that also in the Kings name, R…x est … stos u… vsus …ue Tabulae.is very dangerous to breed in peoples mindes (such as are not so well acquainted with His Majesties either noble and Christian disposition, or His many solemne Protestations to keepe Religion safe and sound) I know not what strange Scruples on feares, causing them to stagger in their good opinion of His Majestie, when indeed, the whole burden of the blame is to be laid upon Qui non ve…at mori cum potest, …ubet▪ Seneca.the Prelates, as either the chiefe procures of these things, or the not hindere… of them.

The last instance, whe…in the Prelates doe indanger a division betweene the King and his good Subjects (whom the Lord preserue in a perpetual bond of unity) is their most impetuous and violent obtruding of new …ites and Ceremonies, which they hauehave begun through some whole Diocesse, and exacting a new conformity in all Ministers there unto. This is another snare, wherewith they may catch more Ministers, either to outt them of their Ministery, and living, or else to captivate them for ever, as vassalls for whatsoever base uses their good Masters will put them unto. And herein they p. 65hauehave made a faire progresse already, as (for example) in two whole Counties, Norfolke and Suffolke, where in a very short space they hauehave made the fowlest havocke of good Ministers, and their flocks, now left desolate, and exposed to the Wolues, as sheepe without their sheepheard, as our eyes have never seene: For there are already Threescore Ministers in that one Diocesse suspended, and betweene three and Fowrescore more, have time given them now till Christ-tide, by which time either they must bid their good Conscience farewell, or else their precious Ministery, and necessary meanes. Neither I thinke can it be shewed, that in all Queene Maries time there was so great havocke made in so short a time of the faithfull Ministers of God, in any part of, yea, or in the whole Land. And now doe those Counties and Countries groane under this intolerable burthen, remedilesse, if God and the King doe not relieve them. And our neigbours house being thus on fire, doth it not concerne us all to looke to it? For they say that this shall be a precedent for all England.

But upon what ground is all this? What authority doe they shew for these outrages? The King? That is answered before by his solemne Protestations to the contrary. But they plead the Act of Parliament for Vniformity before the Communion Booke, wherein is reserved a power to the Queene with advise of her Commissioners, or of the Metropolitan to ordayne and publish such further Ceremonies or Rites, as may bee most for the advancement of Gods glory, the edifying of his Church, and the due reverence of Christs holy Mysteries and Sacraments. Hereupon they ground all their Innovations. But for this: First obserue, that this clause of the Act is limmited p. 66to Queene Elizabeth, and not extended to her Successors of the Crowne, they are still expressed. Secondly, admit it was intended to the Successors: yet it is with that qualification, as may bee most for the advancement of Gods glory, the edefying of his Church, and the due reverence of Christs holy Misteries and Sacraments. Well. To bring our new Rites to this Rule. First, doe they make to the Advancement of Gods glory? What? Superstitious, Idolatrous worship, of wooden Aultars? What? a complementall Crouch to Iesus, when they Crucifie Christ? What? to bow before a Crucifix? Againe, for the edifying of his Church. What? by the Preaching and not praying in the Pulpit before and after his Sermon? What? by the expounding of the Catechisme? What? by reading a second Service at the Altar, where the people cannot heare it? And for due reverence to Christs Sacraments. What? by possessing the people with an opinion of a Popish reall presence? What? by offering Christ in sacrifice upon a Wooden Altar; By a Priest of mans making? What? by drawing the people to a new adoration, by bringing them up close to the new Altar?

But they will say, all makes for them. And who shall bee judges, but themselves who are the Church? Therefore, Lastly I answer for all that no humane rationall creature can bring the least shadow of colour, that this Act did giuegive the Queene or her succssors any power to set up Popery againe. This is out of all question. But now our New Reformers are tooth and nayle for setting up Popery againe: witnesse their hoysing up Altars in most places, as also of Images, Crucifixes with adorations, putting downe of the meanes of knowledge, as p. 67Preaching, and bringing in of Ignorance, also preaching for sundry points of Popery, as Auricular Confession, praying to Saints, yea printing of such Sermons, prayer for the dead, and many other. All which while they set up with a high hand, and so as if the King gaue them authority so to doe (of which all his Solemne protestations (I say) doe sufficiently resolve us the contrary) they must needs mightily shake and unsettle the peace of the State by these their dangerous and desperate attempts, and sill the peoples minds with musings what the issue will bee, and how the King will digest these things at the Prealates hands, which tend to the most dangerous dividing and renting of the Kingdome asunder.

The next instance, is their arrogating of their Episcopall title and office of Superiority from Christ and his Apostles. This they did lately in the High Commission Court, and that upon occasion of Doctor Bastwicks cause then before them. Where hee was accused and severely censured, for writting a Booke intituled Flagellum Potificis, & Episcoporum Latialium: in which booke bee whipped that usurped authority of the Roman Hierarchy; through whose sides, by reason of their neere affinity or rather consanguinity, they being sensible of the smart of his whip, tooke it all upon themselves, and so, as Iudges in their owne cause, passed their Episcopall censure upon him; yea although he not only in his booke, but openly before the whole Court professed and protested, that hee medled not with those Prelates, who received and acknowledged their Episcopall Iurisdiction from Kings and Princes; and withall he alleadged and read in the audience of the Courts p. 68sundry Statutes, as in King Henry the eight, Edward th… sixt, and **1. Eliz 1.Queene Elizabeth, which doe annex all Ecclesiasticall Iurisdiction unto the Crowne of England; So as no Prelate, or other Person, hath any power to visit Ecclesiasticall persons, &c. But he must have it immediately from the King; and confirmed by Letters Patents under the great Seale of England. This Iurisdiction annexed to the Crowne of England Doctor Bastwicke alledged in Court against that usurped Iurisdiction of the Hierarchy of Rome, which they challenge from Christ. Notwithstanding they alledged for themselves, that they had their Episcopall authority from Christ, and if they could not proove it, they would cast away their Rochets. So they may cast their caps too, for any such proofe they can bring for it. But stopping the Doctors mouth, that he might not plead his cause, they proceeded to a most grievous censure of him, in 1000. pound fine to the King (for maintaining the Royalty of His Crowne against the Prelates usurpation, who would plucke away that gemme from, it) Imprisonment, Excommunication, suspension from his practise in Prison, and the many miseries depending thereupon, and devolving upon his Wife and children. So as it is plaine, they usurpe, professe and practise such a jurisdiction, as is not annexed to the Imperiall Crowne of England, but which with the Pope, and Prelates of Italy, they claime from Christ. And this is cleere by a threefold practise of theirs. 1. Their censuring of Doctor Bastwick for this very cause, that hee impugned all Episcopall Iurisdiction over Gods Ministers, claimed from Christ, or the Scripture. So as they make it their owne cause with the Pope, and his p. 69Prelates, as all holding by that title, and not from the authority of Kings and Princes: And this is according to that in D^r. Pock…ngtons Sunday, no Sabbath, where hee saith, pag. 48. Hereby wee may by Gods mercy, make good the trueth of our Church. For wee are able lineally to set downe the succession of our Bishops from St. Peter to St. Gregory, and from him to our first Archbishops St. Austin, our English Apostle, downward to his Grace, that now fits in his Chaire, Primate of all England, and Metropolitane. So hee. Thus wee see how our Prelates have no other claime for their Hierchie, then the Popes of Rome have and doe make, which all our Divines fince the Reformation, till but yesterday, have disclaimed, and our Prelates cannot otherwise assume, but by making themselues the very limbes of the Pope, and so our Church a member of that Synagogue of Rome. Secondly, the constant practise of our Prelates proveth this: for they neither have at any time, nor have sought to have any the Kings Letters Parents, under the great Seale of England for their keeping Courts and Visitations, &c. But doe all in their owne names, and under their owne Seales, contrary to the Law in that behalfe. Thirdly, in that they labour by all meanes possible to maintaine this their absolute and independed Iurisdiction, as no way depending on the King; and namely, by stopping the ordinary course of Law, that the Kings people may bee cut off from all benefit of the Kings good Lawes, and of their native ancient Liberties; so as it is become very geason, and a rare matter to obtaine a Prohibition against their illegall practises, invexing & oppressing the Kings good Subjects; nay they are growne so formidable of late p. 70(as if they were some new generation of Giants) that the very motion of a Prohibition against a Prelate, or their Proceedings in the High Commission, makes the Courts of Instice startle; So as good causes are lost, and Innocents condemned because none dare pleade, and judge their cause according to the Kings Lawes, whereby wee ought all to be governed. For example: the Ministers of Surry, who are suspended from their Ministery, and outed of their meanes and freeholds against all Law, or Conscience: yet are so disheartned and overawed, that they dare not contend in Law against the Prelate, for feare of further vexations: and they are out of hope of any fayre hearing in an ordinary Legall way. Nay when Doctor Bastwicke had procured a Hab…as corpus to remove him out of the Bishope stincking prison in the Gate-house unto the Kings Bench. and thereupon was removed thither-yet notwithstanding they procured the reversing of this Legall Order, and brought the Prisonner backe againe with avengeance and triumph to his old lodging. Thus wee see they have gotten such a power into their hands, as doth overtop and countermaund the Kings Lawes, and the peoples Liberties, Now this power they have not from the Imperiall Crowne, according to the Lawes of the Land, but it is a meere usurpation. So as being a power not derived from the King, as the immediate fountaine of it, it proves to bee at least a branch of that forraigne power altogether excluded in the Statute of 1. Elis. cap. 1. And it is flatly against the Oath of Supremacy in the same Statute, which all Prelates take, wherein they professe and promise faith and true allegiance to the Queenes Highnesse, her Heires and lawfull Successors, p. 71and to their power to defend all Iurisdictions, Priviledges, &c. granted or belonging to the Queenes Highnesse, her Heires &c. Now all Ecclesiasticall Iurisdiction, which the Prelates have authority to exercise, being annexed to the Crowne (as is cleere by the foresayd statute) either they must not claime it by another title, or if they doe, they are all in a Tramunire, and under the guilt of perjury. And whither they bee not also in a Praemunire for practising their Iurisdiction, as keeping of Courts, visitations, &c. in their owne names, not having the Kings Letters Patents under the Great Seale of England, I leave to the learned in the Law to judge.

But some will say, that they defend and maintaine all Ecclesiasticall Iurisdiction to bee from the King, For in the visitation Articles for Norwich, by Mathew Anno 1636. Chap. 1. a 2.their Lord Bishop, this is one, Be there any in your Parish, that have denyed, or perswaded any other to deny, withstand, or impugne the Kings Majesties Authority, and Supremacy in causes Ecclesiasticall within this Realme? First, I answer, this is a faire colour and pretence, as if it were against Papists. Secondly it is against their ordinary practise, as in the former examples. And thirdly admit they doe sincerely professe, that they have or hold no Ecclesiasticall Iurisdiction but from the King; yet the question is, whither they will say, that all those outrageous courses they how hold, and the pranks that they play in many places of the Kingdome, are by speciall warrant from the King: or whither the King by some generall warrant dormant hath given them this unlimited power, which they at their pleasure doe exercise? For instance: Will Mathew Lord Bishop of Norwich say, p. 72that hee hath any warrant from the King, speciall or generall, for making such havocks and hurliburlies in those two great Counties of Norfolke and Suffolke, to the intollerable dishonour of God, injury to his Ministers, and people, and tending to most dangerous consequences? If hee have not any warrant, but doth it of his owne head, or by the instigation of any other Arch-Prelate, then let him looke to it, least he come to suffer as an usurper, a bringer in of a forraigne power, an Innovator, Oppressor, Persecutor and troubler of the peace of the Church and Kingdome. If he say he hath warrant for … let him … it. But I hope hee will not father his desperate courses upon the King. What? will hee say, that the King gives him a power to exercise such unheard of tyranny and injustice upon the Kings peaceable Subjects, and Christs faithfull Ministers, and that against the Kings Lawes, and peoples Rights, all which the King hath sworne againe and againe, and solemnly protested to maintaine inviolable, as his owne Crowne? Never therefore let any man dare to pretend any such thing, so dishonourable to his Majesty. Againe suppose which yet is not to bee supposed) that the Prelates should so farre prevaile, as to procure a grant from the King to doe all those things, which of late they have done, tending to the utter overthrow of the Religion by Law established. Yet, whatsoever colour, pretext, or …ow could they make for this, the King (to speake with all humble reverence) cannot give that power to others, which hee hath not himselfe. For the Power that is in the King is given unto him by God, and confirmed by the Lawes of the Kingdome. Now neither God in his Law, nor the Lawes of the p. 73Land, doe allow the King a power to alter the State of Religion, or to oppresse and Suppresse the faithfull Ministers of the Gospell, against both Law and Conscience. For Kings are the Ministers of God for the good of his people, as wee shewed before. But what doe I speake of this? If all the Prelates in England did never so boldly affirme, that what they doe in these extravagant courses of theirs, it is by warrant from the King I would be so fat from giving any credit unto them herein that I should be the first that should addresse my humble complaint to his Majesty of such dishonour done unto him, and humbly petition his Majesty to vindicate his honour from the least suspition of his giving way to, or countenancing the Prelates in such their practises, as cry up to heaven for vengeance upon their heads.

This I have urged the more, both in reverence to his Sacred Majesty whose honour I cannot indure should receive the least blemish; and also in reference to the point in hand, because such usurpation of the Prelates cendeth directly to make a division betweene the King and his subjects, cantrary to that which we teach here, that good Subjects must cleave to their God and King without separation and defection, which is by the ligaments of good Lawes, which being broken, they are as the resolution of the nerves in the naturall body, or the cutting in sunder of the sinewes, whereby the head and members are united and compacted in one intire body. And therefore this claime, which the Prelates make, of their Prelation and Iurisdiction over Christs Ministers jure divino, being repugnant not only to the cleare Scripture, forbidding all such domination as they practise (as Math. 20. 25. &c. Marke 10. 42. &c. 1. Pet. 5. i. p. 74&c.) for which they have neither the example of Christ, nor of his Apostles, nor of any ancient Bishops, but principally of Diotrephes 3 Iohn. 10. whom they imitate in affecting of preeminence, in opposing Iohn the Apostle, in exommunicating the Preachers, in prating against them with malicious words and the like; but also to the Kings Crowne, to the Lawes of the Land, and consequently to the Liberties of the Subjects: I know not with what warrant or Conscience any Minister of Christ can submit to the Practises of these men, tending to the ruine of the Kingdome of Christ in this Land, and consequently of the whole Kingdome and State.

Now all these instances alledged are so notorious, (some of them fresh in memory, and many witnesses of them yet living, being done but the other day, and others yet present before our eyes) that they cannot bee denyed, and their notoriousnesse makes them the more pernicious, as tēding to corrupt the Kings good peoples hearts, by casting into them feares, and jealousies, with sinister affections towards their King, as if hee were the prime cause of all those grievances, which the Prelates in his name doe oppresse the Kings good Subjects withall. But Trust in the Lord (as it is my dayly prayer) that hee will preserve the hearts and affections of his people closse and intire to their King, and that he will discover both to the King and his people these treacherous practises of the usurping Prelates, that so neither the King may thinke evill of his good people, nor they have the least jealousy, that his Maiesty approveth and countenanceth, much lesse willeth and commaundeth his Prelates to cōmit these their intollerable outrages.

p. 75Well, come weenow to a second use, which is of Exhortation and admonition to all good Subjects, above all things to beware of those, that cunningly insinuate themselves betweene the barke and the tree, that labour to divide the head from the body, and the body from the head, by casting bones betweene the King and his good Subjects. And here (Beloued) let me in the name of the Lord admonish you, that whatsoever passages, or outrages you see to bee done by the Prelates, although they doe never so boldly pretend the Kings name for it, yee believe them not. Let never any Sinister opinion concerning his Sacred Majesty creepe into the closset of your brests, and as a Snake either sting or poyson your true & loyal hearts towards him. And therfore beware of all those Factors for Antichrist, whose practise is to divide Kings frō their Subjects & subjects from their King, that so betweene both they may fairely erect Antichrists throne againe, where it had beene in a good measure throwne downe, and cast out, yea by this time utterly rooted out of this Land, if he had not had such strong Sticklers as his Iesuites and Priests, yea the Prelates themselves (as their practises plainly show) to keep him in life, and to set him upon his feet againe. But yee Beloved, abhorre these Factors. And if ever they should so farre prevaile as to open a wide breach to let in a forraigne enemy (which these their practises and proceedings pretend, and tend unto) then shew your selues like those faithfull servants of David, sticke close to your King, and if any danger come neere his sacred Person, step betweene, and let the losse of your owne precious life, rescue and secure his, who is worth ten thousand of us. And so much for this point.

p. 76The next point ariseth from the order of these words, Feare thou the Lord, and the King: That is, First, Feare the Lord, and then the King. It imports thus much: That all our obedience to Kings and Princes, and other Point.Superiors, must be regulated by our obedience to God. Wee must so obey men, as wee doe not there in trench or dash upon Gods Commandement. God must first be served. Therefore in all Commandements of man, wee must consult with Gods Commandements or Law, that it be not repugnant unto it. This is also intimated in the order of the two Tables, the First concerning our duty to God, and the Second to our Neighbour. Exod 20. Math. 22. 38.Exod 20Matt 22:38And Christ tell that Questionist in the Gospel, This is the first and great Commandement, to wit, to LoueLove God with all our heart, and the second is like unto it, Thou shalt louelove thy Neighbour as thy selfe. And the like orders it set downe, 1. Pet. 2. Feare God: Honour the King. First feare God.

And this stands with good reason. For, First, the King is Gods Minister and Vicegerent, and commands as for God, so from God, and in God. So as it is his office to command nothing against God.

Secondly, If Princes shall commaund any thing against God, and his Law, then we must remember, that we are Gods servants too, and therefore must obey man in nothing, that stands not with our obedience, first to God. For this cause the same word of God is a rule both for the King, how to cary himselfe in governing, and for every Subject, how to cary himselfe to the King, and first unto God.

Thirdly, otherwise to obey, or feare man before God, and so above or against God, is to make an Idol of man, p. 77in placing him in a throne above God. This is that feare of man, which bringeth a snare (Pro. 29: 25.) but who so putteth his trust in the Lord, shalbe safe. So as the feare of man which brings a snare, argues, a failing of faith in God. And this is a plaine defection and falling from God, when man is obeyed against, and above God.

The vse hereof is manifold. 1. For reprehension. Vse.2. For Instruction. 3. For Consolation.

1. For reprehension of refutation of these that so advance mans ordinances, and commandements, as, though they be contrary to Gods Law, and the funda mentall Lawes of the State, yet so presse men to the obedience of them, as they hold them for no better then Rebells, and to **As one sayd to a Minister in Suffolke, for refusing to doe that which was not agreeable to Gods Commandment. See before. Causa. 11. Qu. 3. Non semper malum est non obedire praecepto, cum Dominus jubet ca, quae sune conerarse Deo. Tune ei obediendum non est. Augustinus.deserue to be hang'd, drawne, & quartered, that refuse to obey them. And the chiefe Masters of his Mystery, are the Iesuites in their blind obedience: and they have gotten too many Doctors to bee their Disciples, and broachers of this new Doctrine. New I call it, because it is flat contrary both to the expresse Scriptures, and to the judgement of all Divines in all ages of the Church. And because this their doctrine is So briefe now adayes, I will set downe some Examples of the ancient Doctors judgement in this point. And I will relate them out of Gratian himselfe. As out of Augustine: It is not alwayes evill, not to obey the Commaundement, when a Lord commaundeth those things which are contrary to God. Then he must not be obeyed. p. 78And Hierome: If a And Hieron. in Epist. ad Ephes. Si Dominus ea jubet, quae non sunt adversa Sanctis Scripturis, subijciatur Domino serv…s: Si vero contraria pracipit, magis obediat spiritus, quam corporis Domino. Et infra: Si bonum est, quod pracipit Imperator, jubentis exequere voluntatem: Sy malum, responde, Oportet Deo magis obedire, quam hominibus. Hoc ipsum & de Servis apud Dominos, & de uxoribus, apud viros, & de filijs apud Patres, quod in illis tantum debeant Dominis, & Viris, Parentibusque esse subjecti, quae contra Dei mandata non sunt. Ambros. Iulianus Imperator, quamvis esset Apostata, habuit tamen sub se Christianos Milites, quibus cum dicebat, producite aciem cum defensione reipublicae, obedic…ant ei: cum autem diceret eis, Producite arma in Christianes, tunc cognoscibant Imperatorem Caeli.Lord command those things which are not contrary to the holy Scriptures, let the Servant bee subject to his Lord: but if hee commaund contrary things, let him obey rather the Lord of his Spirit, then of his body. And a little after: If it bee good which the Emperour commaundeth, execute the will of the Commander: If evill, Answer: It behooveth to obey God, rather then men.

And this also concernes Servant to their Masters, and Wives to their husbands, and children to their Parents, that they ought in those things onelyonly to obey their masters, and husbands and parents; which are not contrary to Gods Commandements. And Ambrose: Iulian the Emperour, although he were an Apostate, yet he had Christian Souldiers under him, to whom when hee said, bring forth your army for the defence of the Commonweale, they did obey him: but when p. 79he sayd unto them, Draw out your weapons against the Christians, then they acknowledge the Emperour Aug. ibid. Qui resistit potestati, Dei ordinationi resistit: Sed quod si illud jubeatur, quod non debeas facere? Hic sane contemne potestatem. Ipsos humanarum leg…m gradus adverte: Si aliquid jusserit Curator, faciendum est; tamen si contra Proconsul jubeat, non utique contemnis potestatem, si eligis majori servire: Nec his minor debet, irasci, si major praelatus est. Rursus si ipse Consul aliquid jubeat, & aliud jubeat Imperator: vel si aliud jubeat Imperator, & aliud Deus: quid judicas? Major Potestas Deus. Da veniam O Imperator: tu carcerem, ille Gehennam minatur: Hic jam tibi assumenda est fides tua tanquam Scutum, in quo possis omnia ign…a …acu…a inimici extinguere. Et aliu… Pater: Si quis alterius erreri consentit, siat se cum illo simili modo culpabilem iudicandum. Et Isidorus. Si quis prohibet vobis, quod à domino praeceptum est: vel rursus imperat fieri, quod Dominus prohibet: execrabilis sit omnibus, qui diligunt Deum. Item, is qui praeest, se praeter voluntatem Dei, vel praeter quod in Sanctis Scripturis evidenter praecipit vel dicit aliquid, vel imperat: tanquam falsus testis Dei, aut Sacrilegus habeatur. Cum ergo Subditi excommunicantur ideo, quia ad maium cogi non possint, tunc sententiae non est obediendum: quia iuxta illud Gelasij: Nec apud Deum, n…c apud Ecclesiam ejus, quemquam gravat iniqua Sententia. Et Bernard: de mode bene vivendi. cap. 19. O spousa Christi, ita obedias homini, ut non offendas voluntatem Dei. In malis operibus nunquam sis obediens. Noli obedire in malo cui quam Potestati, etiamsi poenae compellat, si supplicia immineant, si tormenta occurrant. Melius est mortem pati, quam mala jussa implere. Melius est ab homine jugulari, quam aeterno judicio damnari, &c.of heaven.

Againe Aug. Hee which resisteth the Power, resisteth the Ordinance of God. But what if that be commanded, which thou oughtest not to obey? Here surely regard not the Power. Observe the degrees of humane Lawes: If the Substitute shall commaund that which ought not to bee done: Yet if the Proconsul command the contrary, thou doest not contemne the power, if thou choosest to obey the greater. Nor ought the lesser bee angry, if the greater bee preferred. Againe, if the Consul himselfe commaund one thing, and the Emperour another: If the Emperour commaund one thing, and God another: what thinkest thou? the greater power is God. Pardon O Emperour: Thou threatenest a prison, He hell. Here then thou must take thy faith as a p. 80Shield, wherein thou mayst quench all the fiery darts of the enemy. And another Father: If any consent to anothers error, let him know he is to be judged as equally culpable with him. And Isidor. If any forbid you that, which is commaunded of the Lord: or againe, commaund that to be done, which the Lord forbiddeth: let him be execrable to all that love God: Also hee that ruleth, if hee, either prescribe or commaund any thing, besides the will of God, or besides that which hee evidently commandeth in the holy Scriptures: Let him bee accounted as a false witnesse of God, or a sacrilegious Person. When therfore the people are excommunicated, even because they cannot bee compelled to evill: then they are not to obey the sentence: because according to that of Gelasius, neither with God, nor with his Church doth a wicked sentence bind any man. So in Gratian. I will adde one more out of Bernard. O spouse of Christ, so obey man, as thou offend not the will of God. In p. 81evill workes never be obedient. Do not obey in evill any Power, although penalty compell, if punishments be threatned, if torments bee set before thee. It is better to suffer death, then to fulfill wicked commands. It is better for a man to bee killed, then to be adjudged to eternall damnation. So Bernard.

I shall need to say no more to convince the novell impiety of those, who doe with all rigor impose, and the sinfull infirmity at least, if not base cowardise of them that obey such commaunds, as not only Gods word, but even their owne Consciences tell them, they ought not to doe. Blush then and be ashamed, O all ye Iesuiticall novell Doctors, that suspend, excommunicate, persecute with all fury Gods faithfull Ministers, and all because they will not, they may not, they dare not obey your wicked Commaunds, which are repugnant to the Lawes both of God and man: Certainly hell inlargeth herselfe for you, and your damnation sleepeth not, if you speedily repent not. Shall honest Christians and good Subjects, be as rebells, factious, and I wott not what, because they will not obey your factious rebellion against God? I say, will not. This seemes a sore word, and you lye at catch, If a Minister p. 82say, he will not. Why I pray you? Is this so hainous a word? What say you then to the 3. Children, when the King himselfe in person threatened them with his fiery fornace? O Nebuchadnezzar, we are not carefull to answere thee in this matter. If it be so, Our God whom we serve is able to deliver us from the burning fiery fornace; and he will deliver us out of thy hand, O King. But if not, be it knowne unto thee, O King, that WEE WILL NOT serve thy Gods, nor worship thy golden Image, which thou hast set up; See, WEE WILL NOT. The Scripture sets this downe thus in Commendation for them, and for imitation to us in like cases.

Well, the second use is for instruction, concerning the duty of a Christian in this point, and the rather, in regard of the snares; which Satan layeth to intrap soules this way in these dayes, by the new Iesuiticall doctrine of blind obedience. As therefore the Apostle Iohn saith, Beloved, believe not every spirit, but try the 1 Iohn. 4. 1.1 John 4:1Spirits, Whither they be of God, because many false Prophets are gone out into the world: So I may say here: Many false Prophets are now abroad, being possessed with the spirit of the Beast, which so magnifie the power of man, and his authority in commaunding, that ipso facto all must yeeld obedience thereunto, without further adoe. Now this spirit is knowne by opposition to God and his word. It setteth man above God, above his word: and therefore we must beware of it. We must therefore So obey God in the first place, by guiding our selves in all things according to his word, as no commaund of man prevaile with us to crosse that. It is for beasts without reason, to yeeld a blind obedience to their Masters: but men, are of another p. 83stampe, who have not only reason, but religion to be the rule of their actions.

The last use is for Consolation to all those that follow this rule. For howsoever obedience to God, and the not obeying of mans unjust commaunds fares ill in the world oftentimes, and never more, then in these dayes of ours, wherein though wicked Imposers are not able to give any other reason of their impious commaunds, but Volumus and Iubemus, Sic volo, sic jubeo, stat pro ratione voluntas, so as if present obedience be not yeelded, they cry out, Rebells, they suspend, excommunicate, sequester, undoe, threatening moreover halter and hatchet, as was noted before: yet a faithfull, honest, godly Minister, or Christian, being constant to his God and to his Word, as Daniel and the three Children were, shall find it more happy and comfortable to Iustum & tenacem Propositi virum, Non Civ… ardor prava jubentium, Non vultus instantis Tyranni, Mente quatit solida, Horat. Hic murus abaemus esto, Nil cons…ire sibi nulla palles…cre culpa.keep his Christ, and a good conscience, though with the losse of all these outward things, then to hold them with the losse of his conscience, and confidence in his Lord and Master Christ. Yea and herein have wee cause to comfort our selues, and to blesse the name of our God, who hath not left himselfe without witnesse, but hath raysed up many zealous and couragious Champions of his truth, I meane faithfull Ministers of his word, who choose rather to loose all they have, than to submit and prostitute themselves to the wicked unjust, and base commands of usurping Antichristian Mushromes. Surely this is an infallible signe to perswade me, that God will not desert his cause, seeing hee thus stands by his Servants, making them **Rom. 8.Rom 8more then Conquerers through him that loveth them. Yea their very not yeelding in this battell, is a present victory. For as the Holy p. 84Ghost saith: They overcame by the blood of the Lambe, and by the word of their testimony, and they loved not their liues unto the death. Therefore rejoyce yee **Revel. 12. 11. The Churhes of Christ.Rev 12:11heavens, and yee that dwell in them. Woe to the **That is Carnall nen, that ove the …orld, and preferre it …efore be a…. … Revel. 17. 13. 14.Rev 17:13Rev 17:14inhabitants of the earth. And surely this shall be the certaine issue of that maine battell, that is now a fighting betweene the Beast, and Christ, betweene the Dragon & the Lambe. For though the Kings of the earth have one minde, and give their power and strength unto the Beast: So as all these make warre with the Lambe: yet the Lambe shall overcome them: for hee is the Lord of Lords, and King of Kings: and they that are with him, are Called, and Chosen, and faithfull. Yea even those ten hornes, euen all those Kings that take part with the Beast, these shall hate the whoore, and shall make her desolate, and naked, and shall eat her flesh, and burne her with fire. So as Antichrist with all his traine and confederates for all their malice, power, pollicies and machinations, that Babilonian Tower, with all their strong walls mounting up to heaven, must all downe to the ground: and then it shall not repent those, that have been faithfull unto death, who shall receive a Crowne of life.

Come wee now to the last point in the exhortation, which is the connexion of these two, the feare of the Lord, and of the King. Whence we learne.

That the feare of the Lord, and of the King, (their Point.order duely observed) ought not to bee separated. No more, then the two Tables of the Decalogue. For God must so be honoured, as we doe also in the second place honour our Superiours: And our Superiours must so be honoured, as in the first place wee honour God; as was said before. Separated they must not bee. For they p. 85are like the two pillars in the Porch of Salomons Temple, the one Strength, the other Stability, which beare up the most beautifull Fabricke of the Church and State well compacted together, and established in the true feare of God, and of the King.

Here then are condemned sundry dividers in this kind. As first, the Anabaptist, who deny lawfull Magistracy. They pretend to feare God, but they refuse to honour the King with their obedience. And therefore they doe not truly feare God.

Secondly, heere are condemned the Papists, who divide and Decretal. Greg. De Majoritate & obed. l. 1. tit. 33. Innocent. 3. Chap. 6. Soli…a. Episcopus non debet subesse Princpibus sed praeesse. Duo magna luminaria, Pontificialis, & Regia Potestas. Et quanta est inter solem & Iunam differentia, tanta inter Pontifices and Reges. Frgo Pontificialis dignitas est quadragesies septies major rigali dignitate. Gloss. ibid. Rodulph Cupers Comment. ad C. Oportebat. 79. distinc. Art. 7. n. 62. pag. 257. Papae conferens Imperium Caesari, illius jura à se non abdicat, cum solum exer…itium imperandi conferat: cum directum Imperij Dominium penes Deum remaneat, & consequenter, penes Papam. And Iohan. à Capistrano: de Papae & Concil. authoritate. Page 92. Humilitatis causa Summus Pontifex motus dicit se nolle usurpare regiam dignitatem, vel Imperialem authoritatem. And Pag 94. Papae tanquam Christo …lectatur omne ge…. And: Ipse excommunicare & privare potest Imperaterem. Ipse potest aliquem absolvere ab obligatione qua tenetur homini, de plen…dine potestatis quam habet.separate the feare of the Lord from the feare of the King. And that two wayes. 1. In that they allow by their good will, no honour, feare, or obedience to Kings from their Subjects, unlesse they will kisse the Popes toe, that is, acknowledge the Popes Supremacy, as well in Temporalties as in Spiritualties. For the Pope challengeth a power over all Kings and Princes, comparing himselfe to the Sunne, and the Imperor, and so Kings & Princes to the Moone, which is 47 times lesse then the Sunne, and must borrow their light and lustre from the Pope, as from the Sunne. As Cupers one of their Canonists saith, p. 86The Pope conferring the Empire upon Caesar, doth not abandon the Priviledges thereof from himselfe, seeing hee conferres onelyonly the exercise of ruling: Seeing the direct dominion of the Empire is resident in God, and consequently in the Pope. And Iohn à Capistrano, (or of the halter) saith: It is for humility sake, that the Pope is moved to say, that he will not usurpe the regall dignitie, nor the Imperiall authority. Let every knee bow to the Pope, as unto Christ. And, Hee the Pope may excommunicate & deprive the Emperor: and absolve any man from his allegiance, which he oweth to man, by the plenitude of power which hee hath. And Angelus **Summus Pontifex Tiara coronatur, quam regnum mundi appellant: & tres ejus Corona Imperatoriam, Regiam, & Sacerdotalem, plenariam scilicet, & vniversal…m totius orbis autoritatem reprasentat. Per Tiara Imperialis & temporalis potestas: per Mitram Pontificia & spiritualis.Rocca in his Vaticana Bibliotheca, pag. 5. The Chiefe Pontife (or Pope) is crowned with a Tiara, or round bonnet, which they call the Kingdome of the World; and his 3. Crownes doe represent the Imperiall Regall, and Sacerdotall, that is, the plenary and universall authority of the whole world. By the round Bonnet p. 87the Imperiall power is signified: by the Miter the Pontificall & spirituall. So hee. Thus wee see this great Antichrist exalts himselfe above all that is called God, or that is worshipped. Thus hee intercepts from the King that feare and obedience which is due vntounto him from the Subjects, and takes it to himselfe. And thus hee not onelyonly separates the feare of God, and of the King, but destroyes them both, in assuming and usurping them both to himselfe, as being both God and the King. Secondly, They separate Gods feare from the King in this, that they altogether free all their Votaries, and infinit Orders from the terrene power of Kings and Princes. As the Pharisees did nose-wipe Parents of the obedience of their Children by their device of **Mat. 15. 5.Matt 15:5Corban. And as our Prelates (right chips of the old blocke) doe labour tooth and nayle to withdraw their necks from under the yoake of the Kings Lawes; which their practise plainly prooveth, as we touched before.

A second sort come here to be reprooved, that on the other side separate the feare of the King from the feare of the Lord: and those are such as attribute to Kings such an unlimited power, as if hee were God Almighty himselfe; so as hereby they would seeme to ascribe that Omnipotency to the King, which the Pope assumes, and his Parasites ascribe to his Holinesse. And this these Parasites and paramours of p. 88Kings Courts doe, not for any true love, or reverence they beare to the King, but in speciall for these ends: 1. That they may by this meanes nourish a heart-burning betweene the King and his good Subjects, that so they may never meet together in Parliament, for the redressing of those many enormities and grievances both in the Church and commonweale, whereof these makebaites are the principall causes; and so least they might bee brought Coram. Secondly, that so they may by their intoxicating flattery so indeere the King unto them, as to his most intire and intimate friends, and the onelyonly Supporters of the Prerogative royall; for as Invi…ia saeculi non inventre Tyranni, Maju… tormentum.much as they have justly incurred the hatred of the whole Land, and so lye open to all the hazards, which envy may bring them into. Thirdly, by this meanes they are bold tousurpe a lawlesse and unlimited power over the Kings good Subjects, as if their advancing of Kingly power above its limites, were but to serve their owne turne in executing their lawlesse tyranny, by a kind of borrowed and abused regall power. And lastly, that they may by this meanes trample the Lawes and Liberties of the Subjects under their feet, and in fine bring the whole State of the Kingdome, King and all, under their g…dle. For they must be true to their Principles, whereof this is one principall. **Decret de Major & Obed. Tit. 33 Inn…. 3. Illustriss…o Imperators Constant.Episcopus non debet subesse Principibus, sed praeesse. A Bishop ought not to be subject to Princes, but to rule over them. And this they have sufficiently proved by their late practises, wherein they exercise a transcendent power over all Lawes both of God and man; but whence they have it, I suppose themselves want good evidence, and I hope will be afraid to say, the King hath given them that Power, p. 89which himselfe would never either practise or yet challenge, as which God never dispensed to any humain Creature, and which his Majesty hath so often solemnly protested against, as we showed before. And thus (I say) these men crying up, and exacting universall absolute obedience to man: they doe hereby cast the feare of God, and so his throne, downe to the ground.

Let this then in the least place teach men how to keep this knot of the feare of the Lord, and of the King, inviolable. For to separate them destroyeth both. And this is both the doctrine & practise of true Christians, and that of old. For Tertullian saith, that though the Christians were traduced to the Emperour; as if they were enemies to the State: yet those traducers, as the Albiniani Nigrani, &c. Were found to be those enemies. But **Tertull. ad Scapulam lib. initio. Christianus nullis est hostle ne dum Imperatoris: quem sciens à Deo suo constitui, necesse est, ut ipsum diligat, & revertatur, & honoret, & salvum velit, &c. Colimus ergo & Imperatorem sic, quomodo & nobis licet, & ipsi expedit, ut hominem à Deo secundum: & quicquid est, à Deo consecutum, solo Deo minorem. Hoc & ipse volet. Sic enim omnibus …major est, dum solo vero Deo minor est. Ita que sacrificamus pro salute Imperatoris, sed Deo nostro & ipsius: Sed quomodo praecipit Deus, puraprece.a Christian (saith hee) is enemy to none, much lesse to the Emperour: whom knowing to be ordayned of his God, hee must of necessity both love and feare, and honour, and wish him safe. Wee therefore love the Emperour, so farre as it is both lawfull for us, and expedient for Him, as a man next under God: And whatsoever he is, he hath it of God, being lesse then God alone. And this hee himselfe willeth. For hee is so greater then all, while hee is lesse then the onelyonly true God. Therefore p. 90we Sacrifice for the safety of the Emperor, but to our God, and his: but as God hath commanded by pure prayer. For the Propitiatory Sacrifice of the Masse was not knowne in those primitive times.

And againe the **Et Tertull. Apologet. Temperans: Majestatem Caesaris infra Deum, magis illum commendo Deo, cui soli subjicio: subjicio autem, cui non adaequo. Non. n. Deum Imperatorem dicam, vel quia mentiri nescio, vel quia illum deridero non audeo, vel quia nec ipse se Deum volet dici, si homo sit. Interest hominis Deo cedere. Satis habeat appelari Imperator. Grande & hoc nomen est quod à Deo traditur. Negat illum Imperatorem, qui Deum dicit. Nisi homo sit, non est Imperator, &c. Sed quid ego amplius, &c.same Author in another place speaketh to this purpose thus: Placing the Majesty of Casar beneath God, I doe the more commend him to God, to whom alone I subject him: and I doe subject him, to whom I doe not equall him. For I will not call the Emperor God, either because I know not how to lie, or because I dare not deride him, or because neither himselfe will bee called God, if hee bee a man. It behooves man to give place to God. Let it suffice him to bee called Emperour. This also is a great name, which is given of God. Hee denyes him to bee Emperor, that calls him God. Vnlesse he be man, he is no Emperor.

p. 91But (saith he) what need I speake more of Christian Sed quid ego amplis vsus. &c.Religion and Piety towards the Emperour? Quem necesse est suspiciamus &c. Whom wee must of necessity honour, as Him, whom our Lord hath chosen, that I may truely say, he is the more our Caesar, as hee is appointed of our God, therefore as being mine, I doe the more labour for his safety, So Tertullian. So wee also. And herein may all true Christians triumph, and make a holy boast against all Iesuiticall Sycophants, that doe traduce them to Kings and Princes, as enemies to their goverment: What one Protestant can they bring, that ever committed treason against his King, or lifted up a hand against his Sacred Person? But wee can fill large volumes of Examples (if need were) of Iesuites, Priests and Prelates, that have beene notorious traitors to their Emperours, and Kings, and some of them, that have laid violent hand upon the Lords anointed. And howsoever they cry thiefe first, and their cry being lowder, prevailes most, especially being ushered in with the very name of Puritan (as of old **Tertul. Non scelus aliquod in cause esse, sed nomen. Apologet. adversus gentes.the very name of Christians, was crime enough) yet they which thus abuse the eares of pious Princes, both by base flattery, and mallicious traducing of good men, the Kings good Subjects, unto His Majestie, incensing him against them, that so they may more easily worke their owne mischievous ends: these will be found to bee the great theeves, as will appeare by that, which now followeth in these words:

And meddle not with them, that are giuen to change.Point.

These words are an admonition to all that feare the p. 92Lord and the King, not to meddle with them that are given to change, that is, not to have fellowship, or partnership with them, as before was opened.

The point we learne hence, is, That the true servants of the Lord, & subjects of the King, ought not to joyne with those, that are given to change, whither it bee in the State of Religion, or of the Common-weale. This is confirmed, first, with sundry places of Scripture. As Prov. 22. 28. Remove not the ancient Land-marke, which thy Fathers have Set. This alludes, as **Lavater in bunc locum. Et Mercerus.Divines interprit, to the alteration of the State of the true Religion, & of good Laws. So Eccl. 10. 8. Who so breaketh an hedge, a Serpent shall bite him. An hedge is a bounder, or fence, betweene man and man. This is forbidden with a curse, Deutr. 27. 17. And the Princes of Iuda were reprooved, as those, That remooved the Bound, to wit, of the Lawes, Hose. 5. 10. Which **Zanch. Comment. in Hos. 5. 10.Hos 5:10Zanchie expounds as the other. And the Ordinary ‡‡Gloss Ordin. Qui transferunt terminos, aliud praedicant, quam ab Apostol… accep…unt.Glosse expounds it of Trelates, (which would be accounted Princes) that remoove the bounds, that is, Preach other doctrine, then they have received from the Apostles. So as the Doctrines of the Apostles are the ancient Bounds, which must not bee remooved.

Now with Innovators, such as feare the Lord, and the King, must not meddle nor pertake, and that for sundry waighty reasons.

1. Because the accessory is equall with the principall, Reasons.both in fact and punishment. As Obad. 11. Edom is as deepely charged, as the Heathen actors, for but looking on, while they spoiled his brother Iacob, and p. 93took no compassion on him, much les ayded him against his enemies. And in our Law, misprison of Treason, that is, concealement of it, is punishable, as treason. So when wee see wicked men goe about by their Innovation, to undermine and overthrow the State of Religion, and of the Common-weale, if wee be silent, and doe not detect them, nor labour to defeate them, but out of a base feare, hold our peace, when the State of things cal upon us to speak: we shal be found guilty before God, (though the State take no notice of it) of the same Sinne with them, and so pertake of the like punishment.

2. Because **Pasai m… tobolai thana…aphoroi. A Maxime in the Politicks, malista … micron pholatein. Arist. de Repub. lib. 5.Innovation of Religion, and the Republike, is, and ever hath beene held dangerous to a State; especially when the change is for the worse. As 1. in point of civill government, to change a Kingdome, setled on good Lawes, into Tirany, is very dangerous. And ever States have beene wary hereof. Insomuch as the Locrians ordained, that who so would mo…ion a n…w Law, should come with an halter about his necke, that is it were not liked, hee should be hanged in his halter. And it was the speech of Heraclitus Ephesius: That Citizens ought to fight no lesse for their Lawes, then for their walls. Because Demosth. Oratio Contra. Timocr. Apud Diog. Laërtium-Cives non minus oporiere, pugnare pro legibus, quam pro manibus. Lavater. in Pro. 22. 28.Prov 22:28a City may stand without walls, but without Lawes it cannot. For a State can no more stand without good Lawes, as it were the Soule of it, then the body can live without the soule. Lycurgus therefore, to preserue his Lawes unto perpetuity, covenanted with his Citizens, that they should alter nothing, till his returne: whereupon he voluntarily became a perpetuall exile from his Countrey. **Eu men tais, oukekramenais politciais, &c, Arist. de Repub. lib. 5.Aristotle compares changes in a State, which at first seeme but small and insensible, to the expenses of a p. 92howse, and the wasting of a mans substance by little and little, which in a short time consumes all. And in his Third Booke ibid. Shewing the difference betweene a King, and a Tyrant, hee saith, The Citizens defend with Armes their King, but Strangers a Tyrant. For Kings doe rule according to Law, and over willing Subjects: But Tyrants against their wills. So as Kings have a Guard of their people, but Tyrants against them. So hee. Whereby we see the usefulnesse of good Lawes, as combining King and peoples, as the head and members. Secondly, in point of Religion. A notable example hereof we have in Deut. 13. Where if Sonnes of Belial have drawne a City of Israel to Idolatry, upon the inquiry of the Truth, all Israel is to smite the Inhabitants of that Citie, with the sword, destroying utterly all therein, both man and beast with the edge of the sword, and the whole City with all the spoile therein shall be consumed with Fire, and made a heape for ever, that so Israel may be guiltlesse, and blessed of God. So for all Ieroboams policy, which yet to carnall judgement seemed very subtily, and safe for his Kingdome, the erecting of his Calues proved the bane of his House, and Kingdome for ever. And the like ruine fell upon Ierusalem afterward, with the Babilonian Captivity for 70. yeeres. And the cause was partly changing of the Lawes (whereof before) and partly and especially changing of Religion, as these two changes goe commonly hand in hand together. So Iere. 2. 36. Why gaddest thou about so much, to change thy way? So vers. 11. Hath a Nation changed their Gods? which yet are no Gods. But my people have changed their glory, for that which doeth not profit. And Esay, puts all together Saying, The earth is befiled under the Inhabitants p. 95thereof, because they have transgressed the Lawes, changed the ordinance, broken the Everlasting Covenant: Therefore hath the curse devoured the earth, and they that dwell therein, &c. Innovation in Religion breeds oftentimes troubles and distractions, especially after a long settling. And for this cause the first Reformers of our Religion were very tender of settling such an exact reformation in all things, as perhaps they desired. As the Lord Cromwell having set forth the Psalter in English, with omission of the Letany: there was such discontent about it, as hee was forced to put it in againe. Some indulgence must be given. According to that observation of **Beati Rhenani Annot. in Tertull. librum de corona militis, opus erat olim multa Christianis indulgere, qui plerumque jam Senes de Paganismo ad nostram Religionem convertebantur, difficulter ea relinquentes, quibus per omnem vitam assueverant.Beatus Rhenanus upon Tertullian: it was needfull, (saith hee) in ancient times to give indulgence to Christians in many things, who commonly when they were old, were converted from Paganisme to our Religion, with great difficulty relinquishing thosethings, unto which throughout their whole life they had bene accustomed. So he. And although but a few Ceremonies were retained, and so limited by Act of Parliament: yet old Doctors popishly affected doe so doate upon their humane inventions, and their old mother of Rome her superstitions, that they cannot bee in quiet till res novas moliendo, they may set up Popery againe in her full equipage, though thereby they hazard not only the peace and welfare of the State (which every good p. 96Patriot ought to bee more tender of, then of his owne life) but themselves too, as followeth in the next reason.

For, thirdly, its dangerous to meddle with these Novellers, because such doe bring commonly an old house upon **Vt sementem feceris ita & metas. Authorem repetit scelus. In authorem sceler tredierunt sua. Sen.their owne heads, and so consequently upon them, that joyne with them. First upon themselves. Ecel. 10. 8. Hee that diggeth a pit, shall fall into it: and who so breaketh an hedge, a Serpent shall bite him. So Hos. 5. 10. Princes of Judah were like them that remoove the bound: therefore will I powre out my wrath upon them as water. And Esay. 29. 16. Surely your turning of things upside downe shall be esteemed as the Potters clay. What befell Corah, Dathan, and Abiram, Numb. 16? What Numb. 16.Num 16Achitophel? What Absolom? And not only the principall actors, but the fautors and complices, such as partake with them, are served with the same sawce, the same punishment. Therefore Moses warneth the people to avoid, & not to come neere the tents of those rebels, least they be swallowed up with them. As the voyce from heaven warnes Gods people to come out of Babylon, saying, Come out of her my people, that yee be not partakers Revel. 18. 4Rev 18:4of her sinnes, and that yee receive not of her Plagues. It is historied of Tarquinius Superbus, that because hee went about to turne the Regall governement into a Tyranny, and so committed many outrages, the Romans for that cause banished the very name of Tarquinius out of their dominions. And King Iames doth in two words excellently expresse both the nature and event of such, as would turne the Regall goverment, established upon good lawes, into a lawlesse Tyranny, by terming them (as was touched before) Vipers and Pests: Vipers eate p. 97through their dams belly; and Pests; the Pestilence destroyeth not onelyonly the house where it is, but all that adjoyne unto it. And Esay saith, They hatch Cocatrice egges, and weave the Spiders webbe: hee that ea…th of their egges dieth and that which is crushed, breaketh out into a Viper. Nothing but destruction and calamity is in their paths. The Spiders webbe is to catch the flyes. And notwithstanding the Spider loves to be in Princes Palaces (as Salomon sayth) where shee may fasten her Prov. 30. 28. Obad. 4.Prov 30:28Obad 1:4netts on high, and bee out of the reach of the broome: Yet (as the Lord saith) though they make their nest as high as the Eagle in the rocks, or among the Starres, thence will hee bring them downe. All Hamans Cobwebbs could not preserve him from his owne gallowes, but make a halter for him.

And the calamity and ruine of these innovators is described in the 22. verse: first, by the suddainenesse & unexpectednesse of it: for their calamity shall rise suddainly: 2. By the manner of it, shall rise, as it were from beneath them; whereas their heighth seemes to secure them from all danger as trampling all under their feet, and who shall be able to bring them downe? yet by that, which seemes to them most contemptible, shal they fall; from that which is below them shall their calamity arise, as we see Hamans did frō Mordechai, whom he so scorned. 3. By the certainty of it, It shal arise; there is no preventing of it: and 4. By the efficient causes of it, And who knoweth the ruine of them both: where (as was opned before) ruine actively understood, as noting whence it cometh, namely from them both, to wit, both from God, and from the King, as in the former verse; who shall both jointly bring ruine upon those that bee given p. 98to change. As we see in the example of Haman, whom God did ruine, by so ordering the Kings heart, and so disposing of things, as all conspired thereunto. For the Kings heart is in the hand of the Lord, as the rivers of water, Prov. 21.Prov 21he turneth it whither soever he will. Histories furnish us with infinit examples in this kind; but this suffice.

A fourth reason, why good Christians and subjects should not meddle with them that be given to change, is, because they feare not God, but are enemies unto him. For here wee see how these are set in opposition to those that feare God. My sonne, feare thou the Lord, and meddle not with them that are given to change: implying, that they which are given to change, doe not feare the Lord. And yet who make fairer pretence (in their kind of way) of Religion, devotion, and the feare of God? How holy would they seeme to bee in their new guise of devotion, and in a curious formality, and punctuall observance of their holy rites: as in a lowly bowing at the name Iesus, in an humble adoration to the Altar, in standing bolt upright at the Gloria Patri, and at the Gospel, and the like? Would not the world believe these men to be very regular, very religious, deuout, holy? Surely, if true religion and holinesse stood in outward rites of mans devising, and in false showes, and will-worship, in a kind of Courtship, in a complement, in a Congee, in making of a legge, in bowing of the body, or the like: these were very religious men. And ignorant persons, who are not able to judge of colours, take them to bee so, and have them in great admiration. But bring these counterfeit coynes to the touch, and by and by they are discovered. And the p. 99touch is Gods Word which saith: In vaine they worship Math. 15. 9 Col. 2, 20. 21. 22. 23.Matt 15:9Col 2:20Col 2:21Col 2:22Col 2:23me, teaching for doctrines the Commaundements of men. Yea if we compare their showes of devotion, to their other practised, there need no other triall to discover them. They pretend great love and reuerence to Iesus, while they are so zealous and devout for bowing to his Name, and so to their Altar, as who so refuseth to doe it, Minister or people, must bee excommunicated. Pious men sure. But while they pretend such extraordinary respect to Iesus, and persecute and crucify Christ in his Ministers, and members; also in his Word, and the Ministry of it, by labouring tooth and nayle to oppresse and overthrow it; and in the power of religion, by crying downe all true piety; and in the worship of God, by corrupting it with their Superstitious and Idolatrous rites, and so trampling under their feet Christs Kingdome, that they may set up Antichrists throne againe: If this bee piety, if this holinesse, then is Popery piety, and Superstition holinesse; as they would faine make it, as wee shall see anone. But all their holinesse is but Pope-holinesse.

The last reason, why we may not meddle, or partake with these men, is, because they are also enemies to the King; for they feare not the King, they honour him not, they love him not, they obey him not. How? Doe not these novellers honour, love, feare the King? Who seeme more? True. Yet (as was shewed before) these are the most dangerous enemies of the King, who under a pretence of honor and love, doe machinate the overthrow of his Kingdome and State, as by altering the State of religion, and by that meanes alienating and unsettling the hearts of his Subjects, by filling them p. 100with feares and suspicions, as if the King gave these novellers authority so to doe; which farre bee it from every good Subjects heart once to imagine. For the King and Novellers here doe stand in opposition one against the other. Can those be the Kings friends, that goe about to divide betweene him and his good Subjects? Or to expose his Kingdome to Gods displeasure, by corrupting his worship, and oppressing his truth? Its impossible. Therefore to joyne with such, is to partake with the Kings false friends, and fawning enemies.

Now for the close of all, with application to this present occasion, in the thankefull memory of this dayes deliverance from the Gunpowder plot (a deliverance never to bee cancelled out of the Calender, but to bee written in every mans heart for ever) this serveth first for caution to all, to take heed, how they any way partake with those that bee given to change. And to the end wee may the better take heed, I will propose onelyonly two examples, which it concernes us most at this present to take notice of. The first, of the Gun-powder Plotters, who, if their plot had taken effect, had prooved notorious Changers. For as Popery it selfe is a religion of Changes, as from antiquity of truth to novelty of error (though they falsely pretend the contrary, like the Gibeonites with their old shooes, and mouldy bread, as if they had come from farre, when they dwelt hard by, so it can rest no where, but is a Mother pregnant in plotting, and producing of changes in States, Kingdomes, Common-weales, only unchangeable in this, that she makes her selfe Supreme and Sole Mistresse, where ever the cometh. Accordingly, those her Sons, p. 101whom she had fostered, as fit sparkes for such a combustion, were set on worke to produce the most monstrous Change, that ever the world saw on such a suddaine, **Quis tal… fando, Myrme donum, aut Dolopum… aut duri miles, Vlisse…, Temperet à lachrymus?if it had taken place. But our God though he winked at them, and suffered them to come to the very upshot of their hope, strikes in on a suddaine, and in the very nick puts a divine sentence in the lippes of the King, who by a strange interpretation of a word in one of their own Letters to a Popish Noble-man, not according to the Grammaticall sense of the Letter, smelling, a sent of fire, from the mention of burning the Letter, and the danger is past, thereupon sent the Lord Chamberlaine to search about the Parliament-house, and under it. Where entring into the Sellar underneath the upperhouse, hee found a great many Billets and Faggots heaped up, not yet suspecting what lurked underneath. But the last search was made, for more privacy, by Sr. Thomas Knevet who first met with Faux and his Lanthorne, with his Matches about him, ready against the next morning to blow up King, Queene, Prince, Peeres, Nobles, Knights, Burgesses, assembled then and there in Parliament: and making him sure, first entred the Sellar, and found no lesse then 36. Barrells of Gun-powder, lying Couchant under Billets, and Barres of Yron. Thus through Gods mercy, the change was prevented: the change of a Noble Kingdome into an Anarchy, and Babilonian tyranny: a change of Christs Religion into Antichrists: of Tables into Altars: of Preaching Ministers of the Gospel, into sacrifising Masse-Priests: of light into darkenesse: of Christ into Belial: of the Temple of God, into a temple of Idolls: of fundamentall just lawes of a Kingdome, into Papall Canons: of p. 102the Liberty of the Subjects, into the servitude of slaves: N… … … T… … Quis al… fando… Temperet à …ms.of Regall Edifices and Monuments, into vast solitude, & ruinous heapes. Yea, what tongue can tell, or what heart conceive, the miserable changes, that must have ensued, upon that desperate designe, if it had beene effected. But blessed be God, who hath not given us over as a prey unto their teeth: but hath turned the Change another way: for in stead of taking us in their snare, themselues were taken therein: in stead of blowing up the heads and bodies of this Kingdome together, with the house and all, their owne bodies were quartered, and their heads set upon the top of the Parliament-house, to their perpetuall infamie: and in stead of a day of lamentation and woe, and crying in the streets, wee keep it a day of rejoycing, of solemne thankesgiving, and of singing of Psalmes, ever since till this every day. And ever may wee so in all thankfullnesse celebrate the memory of this day, that wee may never provoke God to deliver us up into the hands of those mercilesse Philistimes. Finally, as the Lord hath made our Fifth of November a glorious day by such a deliverance: So on the other side, Hee hath branded their fifth of November with the note of a perpetuall curse and ignomy; as in that fall of the House in the Black-Friers, on their fifth of November, when one of their Popish Priests or See … foot …ut of the ….Predicants, would presume to Preach, like a Roman Fox to the English Geese, the house by the speciall judgement of God, suddenly falling upon their heads, which flew both the Preacher, and some hundreds of the hearers. So as wee have cause to remember that Fifth of November, also to the glory of our God, who alone avenged his cause on those Idolaters.

p. 103But notwithstanding, all these things so remarkable, both Gods great mercy in delivering vsus on our fifth of November, and also his severe and just judgement, in noting the fifth of November in their Calender, with purple Letters, died in the blood of so many persons: Yet doe they relent? Are their Consciences convicted? Is their malice abated? alas, no such thing. But as the Prophet told the King of Israel, when God had given him the Victory over the King of Syria, Goe strengthen 1. Kings. 20. 22.1 Kgs 20:22thy selfe, and marke and see what thou dost: for at the returne of the yeere, the King of Syria Will come up against thee. And so it prooved. For the servants of the King of Syria said unto him, Their Gods are Gods of the hills: Verse 23. Quan. hac no succissit, alta aggred…ndion est …ia.but let us fight on the plaine, and wee shah be stronger than they. So the Pontificians: not succeeding that way, they try another way.

What is that way? Wee cannot better compare it, then to that of Baalam, who when hee could not by all his Inchantments, conjure up from hell one curse upon Gods people, then hee goes a politicke way to worke, hee giues Balack the King of Moab crafty counsell, to Revel. 2. 14 Numb. 25. 1. 2. 3.Rev 2:14Num 25:1Num 25:2Num 25:3cast a stumbling block before the Children of Israel, to eate things sacrificed to Idolls, and to commit fornication; as yee may see, Numb. 25. 1. 2. &c. This indeed was the ready way, that would not faile to bring a curse upon Israel, by inticing them to Idolatry with Moabs wiles. And this is the course that the Balaamites of Rome, and their confederates, have holden lesse or more, ever since the Gunpowder Treason, untill this very day.

And in tracing their foot-steps, and graduall proceedings, weshall obserue how they have kept the same order, for the reerecting of the throne of the Beast in p. 104this Land, which hath beene observed by the founders and builders of the Spirituall Babilon in former ages. And that wee may not expatiate beyond those narrow bounds, within which wee have proposed to our selues to limit this our short discourse, wee will instance in the Antichristian Hierarchy, to the top whereof, by what degrees it hath ascended, I referre the Reader, as to the Centuries, and other Histories of the Church, so in speciall to the Lord of Plessie, his Mistery of iniquitie: Also of the Masse, the whole body whereof was imped with the feathers, and patched with the pieces of sundry Popes inventions in their severall ages; for which also, See the same Author, his learned discourse of the Masse, Polidor Virgil, de inventoribus rerum, with others. Du Plessis. Of the Mass-Booke. 4. cap. 6.Also in the Sacrament, Transsubstantiation was not knowne among the ancient Fathers, for above 600. yeeres: afterwards it crept in by degrees, and was indifferent to be holden, or not: at last Pope **Anno 1215. See Plessis of the Mass Booke 1. cap. 10. 11.Innocent 3. decreed it in the Councel of Lateran, as a matter of faith, necessary for all to beleeve. So for the Sacrament in one kind: anciently it was in both kindes, untill the Councell of Constance, but by degrees the people came to be nose-wiped of the Cup, by a custome of omitting it in some places, before it came to bee made a Law. Besides both these authors and instances, the like is observed by **De Eccles…. lib. 3. n. …1. Tant…mo… erat Romanum condere cul…um.Dr. Whitakers, of the graduall growth of Antichrist, as also, of the abuse of Images in Churches, how they crept in, first to be mute teachers of the blind, and then to be dumbe gods to be worshipped. Thus (I say) as of old, the Mistery of iniquity could not be produced in one day, but (as the Elephants broode) was many yeeres a hatching, before it came to any perfection: p. 105So our new refounders of Popery could not accomplish their worke in one day, but it requireth some longer time, although a man would wonder to see in so short a space such a monstrous and suddaine alteration, notwithstanding the long establishment, and cleare light of the Gospell, and the strong sence of good Lawes, whereby it is hedged about. So if ours would set up the Masse-God in our Churches, they cannot effect it all at once. They must first downe with Tables, and up with Altars. For that cause all Seats must downe at the end of the Chancell, that the Altar may stand closse to the wall, because (as their **Arch-Prelate of Canterbury.Oracle saith) none must sit above God-Almighty. And if Ministers bee so stiffe as not to yeeld to this innovation, at least the Table must be rayled about, that none touch it, as being more Sacred, then Pulpit, Pew, or Font. Then some adoration as lowly bowing, must bee given to it. Then the second Service, as dainties, must bee said there, as being more holy; than the Readers Pew. And what then? Surely a Priest is not farre off. But where is the Sacrifice? Stay a while: that service comes last, and all these are preparations unto it: as the trimming of a Rome, and spreading of the table, bodes the banquet to come anone. So as all these preambles doe at length usher in the great God of the Host, so soone as it is well baked, and the peoples stomacks sitted to digest so hard a bit.

But what bee those Changes, and how came they? What they be, wee shall shew by and by: but how they come, it cannot be imputed to any other cause, than to that Spirit, which rules in the ayre, and which doth usually haunt the Pallaces of Prelates. And such a p. 106poyson hath this spirit infused into the Chaire of the Hierarchy, as that man, who fits in it, had need to bee strongly fortified with preservatives and antidotes of true Reall Grace, (not nominall and titular) that is able to overcome the infection of it. For demonstration hereof wee begin with those Reformers of Religion in See Fox his Acts and Monuments Vol. 3 pag. 146. &c. Print. 1631.King Edward 6. his Raigne, who yet prooved Martyrs in Queene Maries.

Is it not to bee admired, that Archbishop Cranmer, and Bishop Ridley of London, should bee so stiffe against holy and learned Hooper, who being by the King chosen Bishop of Glocester, and having obtained the Kings favour not to weare the Rochet, & square Cap, as being offensive to his Conscience, yet they would not yeeld unto it, although both the King himselfe, and a great Harle in the Kings name, did earnestly write unto them for the same? Mr Foxes words are: But I can not tell what Sinister and vnlacky contention concerning the ordering and Consecration of Bishops, and of their apparrell, with such otherlike trisles began to disturbe the good and lucky beginning of this goldly bishop. For notwithstanding that godly Reformation of Religion, that began in the Church of England, besides other Ceremonies, more ambitious then profitable, or tending to edification, they used to weare such garments and opparell, as the Popish Bishops were wont to doe. First a Chymere, and under that a white Rochet, then a Mathematicall Cap with Foure angles, dividing the whole World into Foure parts; These trifles, tending more to Superstition, then otherwise, as hee could … abide, so in no wise could hee bee perswaded to weare them. For this cause hee made Supplication to the Kings Majestie, most h…bly desiring His Highnesse, p. 107either to discharge him of his Bishopricke, or else to dispence with him for such Ceremoniall orders. Whose Petition the King granted immediately, &c.

But (I say) the Bishops would not. Yet at the length the fire reconciled them all, when they laid aside their Pontificall robes, and offered up their lives in sacrifice for the Truth.

Now if such a spirit did cleave to the very Chaire, then, when those pious men sate in it, who were Reformers of Religion for the Substance of it, and who afterward were persecuted, and suffered Martyrdome for the faith of Christ: What may wee expect in those Prelates, that shew themselves such enemies of that Religion, for which those suffered, and persecute the faithfull Ministers thereof, and are not content with those ceremonies limmited by the Lawes of the Land, but bring in a number of other Superstitious and Idolatrous Ceremonies of Rome, to the intollerable burthening of mens consciences, and insnaring of their Soules, Bodies and estates, both against the Law of God, and the Liberty which Christ hath purchased for us, and also the Lawes of the Land? Nor let our present Prelates glory, that they can shew us such Predecessors, Prelates, who were Martyrs, unlesse they themselues will therein be their Successors. Bellarmine makes it one note of their holy Mother Church, namely the Sanctity of the life of the authors, and prime Fathers of their Religion.

But as the heathen Seneca saith, Qui genus jactat suum, aliena jactat.

The Iewes were never a whit the more holy, for **Successores omnes cupiunt esse, imitatores pauci: Saith Bern.calling Abraham Father. But alasse our new p. 108Masters account those Martyrs fooles, in suffering for such toyes, as the denyall of the Reall Presence, and the like wherein they of Rome and our new Romanists can well agree: and for which they never meane to bee, but to make Martyrs.

Come wee therefore to those usurpations of the Prelates in succeeding ages. For wee meddle not with that rigidnesse and stiffenesse which hath beene used all along with all extremity against such godly and peaceable ministers, whose conscience could not yeeld to that Conformity which the Law of the Land seemes to require. And yet this I confesse, if such bee the affinity, or rather consanguinity between our Prelates, and those of Rome, that neither Gods Law, nor mans Law, nor Religion, nor Conscience, can containe them within those lists, which humane Lawes have confined them unto, but according to that Principle which they derive from their originall, and that Spirit of Rome which breatheth in them, they are so strōgly biassed to wheele about to their Roman mistresse, (as every element hath a naturall effection and inclination to its proper place, and resteth not out of it) and if it bee not possible for them to governe as Fathers (as the Law intended) but that they must needs tyrannize as Lawlesse Lords, and lift themselves up in a transcendent degree above the Kings Lawes, so comming betweene Him and his people, as they intercept from the people that gratious influence of protection, which properly and by right appertaines unto eueryevery good Subject from his naturall Prince against all such usurping Tyrants: and if they can doe no other, but show what kind they come of, in labouring to overthrow the true Religion, to corrupt the p. 109worship of God with Superstition and Idolatry, to trouble the peace of the Church, to captivate mens consciences with their humane invention, and their bodies with their vexatiōs, in persecuting God faithfull Ministers lawlessely, in stopping the course of the Gospell by all the wiles and wayes, which eyther the pollicy or power of man can take: and if they cannot choose but hate the power of Religion, and the very name of holinesse, and cry against it, and downe with it with might and maine, because it crosseth the course of their lives: and if they cannot but seeke the ruine of Christs Kingdome, being altogether Spirituall, and a Kingdome of righteousnesse, and not of this world, because their owne is of this world, a Kingdome of pride, and pompe, a Kingdome of outward riches and glory; no way sutable to the Kingdome of grace, and so they cannot stand together, but the one must fall: and in a word, if they cannot content themselves with that title of Iurisdiction, which the King by his Lawes hath conferred upon them, but they must needs pretend to hold it from Christ and his Apostles, than which nothing is more derogatory to the honor of Christ, nothing more contrary to his Word, nothing more opposite to the example of Christ and his Apostles, while under pretence of their jurisdiction from Christ, they exercise such Lordly tyranny, as the Gentiles did, which Christ prohibited to his Apostles; So as such a claime from Christ is blasphemous, as making Christ the author of their Antichristian usurpations: All these things, and many more well considered; I confesse, were it a Law in England, as it was once amongst the Locrians, that whosoever would propound a new Law, should come p. 110with a halter about his necke, that if it pleased not the Senate, the hang-man was ready to doe his office: and the oportunity served, I should come with an halter about my necke, with this Proposition, that it would please the great Senate of this Land to take into their said consideration, whither, upon such wofull experience, it were not both more honorable to the King, and more safe for his Kingdome, and more conducing to Gods glory, and more consisting with Christian Liberty, and more to the advancement of Christs Kingly office, which by usurping Prelates is troden downe, that the Lordly Prelacy were turned into such a godly government, as might suite better with Gods Word, and Christs sweet yoake: I speake not this (God is record) out of any base envy to their Lordly honour and Pompe, which is farre beneath my envy: but rather for the good of their soules. Brun… Sig…inas when a Bishopricke was offered him, refused it, saying, A Bishopricke was altogether to bee forsaken of that man, that would Contur. Magd. 12. cap. 10.not bee set at Christs left hand. And Pope Marcellus 2 (as Onuphrius relates in his life) smiting his hands upon the table, sayd, I doe not see, how they who possesse this high place, can bee saved. And **Chrysost. See our Homil… for W…d. day. part. 2.one saith, Hee who loveth primacy upon earth, shall find confusion in heaven. And how many doe wee read of, that have some refused, and others disburdened themselves of their Bishopricks? Claudius Espenc… (in Timotheum, Digress. lib. 3. cap. 4.) presents us many notable examples of pious and learned men, who refused Bishopricks in good earnest, and not with a counterfeit. Nolo, Nol…. And our Saviour Christ saith, It is hard for a rich man to enter into the Kingdome of Hea…n. But this is strange p. 111Divinity in these dayes. But I speake this wishing their salvation, not destruction. And this by the way. But according to our Text, wee are professedly against all those usurpations and innovations, which the Prelates of later dayes have haled in by the head and shoulders, being besides and agaisnt the Law of the Land, and much more against the Law of God.

And these innovations or changes wee may reduce to eight generall heads.

1. Innovation in Doctrine. 2. Innovation in Discipline. 3. Innovation in the worship of God. 4. Innovation in the Civill governement. 5. Innovation in the altering of Books. 6. Innovation in the meanes of knowledge. 7. Innovation in the rule of faith. 8. Innovation in the rule of manners. First, they have laboured to bring in a Change in Doctrine: as appeareth by these instances. 1. By procuring an Order from King Iames of famous memory to the Vniversities, that young Students should not read our moderne learned writers, as Calvin, Be…, and others of the reformed Churches, but the Fathers and Schoolemen. This (I say) must needs bee of the Prelates procuring, it being no part of that noble Kings meaning, that Schollers should bee debarred from the reading of those excellent, and orthodox authors, whom himselfe so much approoved and magnified, both for their great learning, sound judgement, and religious lives. For did not that excellent King give the right hand of fellowship to those reformed Churches, which those authors had either planted, or watered with their famous labours, when hee sayd, Hee would exhort all those reformed p. 112Churches to joyne with HIM in a Common Councell, for K. Iames his Workes. Declaration against Vorstius, p. 356.the extinguishing and remaunding to hell those damnable Heresies, which then began to spring up among them, by the meanes of those Seeds men, Arminius and Vorstius? And were not the learned Workes and Writings of those Worthies of the Reformed Churches (next after the Scriptures) the most fit to cope with those Heresies, as being better exercised against them? And doth not the King (pag. 377.) call that the Orthodox faith, which the reformed Churches did professe, and whereof Calvin, Beza, Zanchie, Iunius, and others, were the planters and founders amongst them? And in particular, did not King Iames commend Calvin, as the most judicious and sound Expositer of the Scripture? Nay, can any man bee so impious, as to imagine King Iames should doe any act in prejudice of Calvin, Zanchie, Beza, P. Martyr, and the rest, whose names and reputation **De Praefatione ad Ecclesias ante Acta Synods.Arminius himselfe laboured tooth and nayle to disgrace, that so hee might advance his owne cause? Did not King Iames write to the States against Arminius, calling him that Enemy of God? How then can any man be so injurious to the memory of that Orthodox King, as to thinke hee ever intended to inhibit young Students the reading of those excellent, judicious, learned, illustrious lights of the Church, and to restraine them to the ancient Fathers and Schoole-man, in whose writings, though many things be good, and excellent, yet their workes are not without their navi, or spots, so as they that reade them must Margaritas è caeno legere, Gather Pearles out of the mud, as Virgil saith of the reading of Ennius. And young Students have not the maturity of judgement, to put an exact difference, to make choise p. 113of the things that are excellent, and to leave the refuse. And … the same **Ibid. pag. 366.King Iames applies that old Verse to this purpose, **Or Quod nova testa capit. inveterata sapit.Quo semel est imbuta recens seruabit odorem Testa diu. The vessell will tast a long time after of that liquor, wherewith it is first seasoned. And what shall become of the little brooks, if their fountaine bee corrupted? So the King. And wee know, that the Fathers and Schoole-men, being commended, and presented to young men in the habits of venerable antiquity, are apt to beget in them the greater reverence and credence to their writings, in comparison of those that are moderne, and as it were but of yesterday. And therefore young Students had need rather to bee admonished not to meddle with Fathers and Schoole-men, till they come to riper yeeres, and bee well seasoned with the pure liquor of Trueth, both immediately drunke in from the fountaines of the Scriptures, and derived by those uncorrupt Conduit-pipes, the Divines of the Reformed Churches. An unexpert Sea-man, must not adventure his vessell on the Seas, without an experienced Pilot, that knowes the Shelues, or shallowes, and Rocks, least he commit ship-wrack before he be aware.

Againe, wee know what a learned Champion King Iames was against Popery. Now an injudicious Reader, not being well grounded aforehand, comming to read some Fathers and Schoole-men, may in some passages (perhaps foysted in by the false fingering of the Monks; as many of the writings in the volumes of the Ancients, are factious and spurious) bee infected with the poyson of Popish error and Superstition, before hee be aware. Therefore how can wee imagine, that any such Order was the Kings, but p. 114rather that it proceeded from some of the Prelates about him, thereby the more easily to make way for the accomplishing of their plot, so long a hammering for the reinducing of Popery.